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The 

JOYOUS LIFE 

Seven Essays 
by 

Arthur Franklin Fuller 

Author of 

Friendship and Other Writings 

Brother Mine and Other Poems 

and 28 Other Books 



Published by 

Anchor Publishing Co., 

311 E. Fourth St., and 1 138 S. Valencia St. 

Los Angeles, Cal. 



'Yr yap 



Copyright, 1919 

by 
Arthur F. Fuller 



m 26 1920 



©CU559 5 20 



THE JOYOUS LIFE 

CONTENTS 

I. THE JOYOUS LIFE 

Joy Through Realization and Proper Attitude 
of Mind 

II. EDUCATION 

Joy Through Growth in Knowledge 

HI. AMBITION 

Joy Through Purposeful Endeavor and Achieve- 
ment 

IV. AT THE FOOT OF THE RAINBOW 

Joy Through Seeking 

V. FAITH 

Joy Through Exercise of a Normal Faculty 

VI. BENEVOLENCE 

Joy Through Seeking One's Own in the Welfare 
of Others 

VII. WORK 

Joy Through Occupation and Service 



THE JOYOUS LIFE 

PREFACE 

This collection of Essays is not offered to the critical, as 
a feat of scholastic attainment and a royal feast of rhetorical 
perfection. The author merely feels that in the forty years 
of intense mental activity which he has thus far spent on 
his earthly sojourn, he has learned to evolve ideas. In other 
words, he feels that he has learned to think, an d is so vain 
or so sanguine, as to hope that some of his thoughts may be 
valuable to others. Accordingly, it is that spirit, which 
seems to justify offering the public another addition to the 
world-full of books already on the market. Furthermore, 
he has a disposition to pass along the GOOD he has found. 
He feels those who are minded to purchase this little volume, 
will get some satisfaction or benefit out of its perusal, taking 
these ideas for what they may be worth. 

Tolstoi re-wrote his essay " Resurrection" a hundred 
times before publication. The undersigned regrets that cir- 
cumstances prevent the painstaking work which should be 
accorded essays on such vital subjects as these. 

Sincerely, 

The Author 



ESSAY I 

THE JOYOUS LIFE 

/op Through Realization and Proper Aliunde of Mind 

By Arthur Franklin Fuller 

Joy is as magnetic an attribute as one could find in the 
entire catalogue of desirable thing?. It can be proven so to 
be by even a casual observer. If a man desires to drive his 
fellows away from him, he can accomplish that object by 
staining his aura with the dullness of Gloom. For Gloom is 
a stifling poison that smothers, stiffens, freezes, as well as 
depresses. By the same token, if a man would draw people 
to himself, he should illumine his aura with the brightness of 
Joy. For the rosy, warming glow of this fine quality will 
thaw out the souls which are frozen — benumbed with care 
and doubt and woe. The heavy curtain of Gloom effec- 
tively shuts one off from succor; whereas, basking in the 
wholesome sunshine of Joy, the nature opens to the benign 
influences that make for success and progress and regenera- 
tion. 

The Joyous Life is the Positive Life. It abounds with 
Hope, Trust and Optimism. It registers a confidence 
m the justice and beneficence of a Higher Power who 
can and does, makes "all things work together for Good." 
The Joyous Life is the magnet that attracts health to 
one's bones — yea, in every fibre and cell of one's being. 
Whereas, Gloom's sodden garments weigh down and hamp- 
er every function and hinder the generation of essential 
vitality. 

Medical men have a name for persistent mental de- 
pression — Melancholia. But this ailment is largely the 

7 



result of laxness in governing mental action. Even though 
there be a pre-disposing physical or chemical condition to 
foster the development of pernicious mental habits, never- 
theless despondence, "blues," self-pity, and the entire 
tribe of negative weaknesses are nothing more nor less 
than habits; and the wise, the strong, the progressive the 
"game"souls, will give battle thereto. This is best done 
by cultivating good, happy, strong thoughts, weeding out 
base, morose or weak ones; in other words the substitution 
of wholesome thoughts for the sick ones. 

When a person becomes sorry for himself, he makes his 
negative state so flagrantly evident, that no one enjoys be- 
ing sorry for him. The best way to awaken interest in 
strangers, or retain the interest of friends, is to include 
in one's philosophy of life, the idea of keeping the best 
foot forward, a cheerful heart and a habit of mind of 
continual expectation of good to come. This presents an 
unwavering, invincible "front" to the enemies of physical 
and material well-being, and protects the individual against 
attacks that come to the unwary. 

There are cases where the despondent one is susceptible 
to Uplift and can respond to a boost — can appropriate 
the needed aid and so be set right and again be in position 
to resume the business of helping himself. Having lost his 
grip for the moment, such a one can take hold once more 
if given a little assistance of the right sort. Our real 
friends realize that when one is discouraged, depressed, 
disconsolate, they are needed most. But he who cultivates 
and persists in entertaining Gloom, surrounds himself with 
such a quagmire of despair that he is beyond help. The 
only thing that can be done for him is to let him alone. 
Perhaps in time, he will come to himself. But the sturdy 
souls will respond to cheer and "come again." 

8 



This plane of existence is not a play-ground. We 
have not been placed here merely to amuse ourselves 
and have a sensualistic "good time," for the period of 
about three score years and ten, according to the man- 
made system of computing experiences by years. But on 
the contrary, this life is as a day in school. "For a 
thousand years in Thy sight are but as yesterday, seeing 
they are passed as a watch in the night." 

Bearing in mind that we are here to gain experience, 
learn lessons we need to enrich our consciousness, we can 
always find a means of discarding our load of care and 
sorrow, by realizing that much of it has come to us as a 
result of our ov/n folly, ignorance or self-indulgence. 
Furthermore, many of our burdens appear larger than they 
would otherwise, owing to the fact that our tears of self- 
pity cause us to see as through a magnifying glass — for 
water magnifies — and the distorted and enlarged object 
appears quite appalling. If we could but dash those 
foolish tears aside, shake our heads free of the entangling 
web of personal-sense, and look up, we would find there 
is much to be thankful for. We would also see that our 
tears are really an expression of ingratitude and lack of 
appreciation of the countless blessings we yet enjoy. 

Bitter medicine is sometimes helpful in stirring up a stag- 
nant condition; but the practice of looking up persons 
with troubles worse than one's ov/n, is not the most ex- 
cellent way. We do not need to burden our hearts with 
the cares and sorrows of others, which we cannot relieve, 
in order to be sure that the Eternal Father has not singled 
us out as a special mark for His bad temper. We should 
not insult Him with such insinuations. 

"Whom He loveth He chasteneth, and scourgeth every 
son whom He receiveth." We need but to know that we 
get just what is coming to us. If we make mistakes wit- 



tingly or unwittingly, we will have to correct them. The 
correction procures the forgiveness, The other fellow gets 
just what he needs and so do you. Therefore, * 'attend 
to your own business." Cease complaining . In telling 
troubles, one will likely magnify — exaggerate them and 
like a snow-ball, the farther they are rolled, the bulkier . 
they grow. 

In qualifying to live the Joyous Life, one needs also 
to be careful what sort of associates he is choosing — 
what kind of conversations he encourages by listening. 
It is good to be sympathetic — duly interested in the wel- 
fare of others — ready to fulfill the command to "bear ye 
one another's burdens." But it is unwise to countenance 
that maudlin meddlesomeness that feasts upon scandal and 
private misery, like a dog resurrecting a buried bone, and 
gnawing upon it with gusto; or leaving a clean yard to 
roll and wallow in the fertilizer on the barren fields. 

Then, there are those who take the cares, sorrows and 
trials of others too deeply to heart — take them upon them- 
selves. People who are excessively emotional are not 
well — their susceptibility is a form of nervous weakness, 
just as is excessive timidity and fearfulness. Such per- 
sons are likely to exaggerate the trials of others as well 
as their own. 

Morover, there is a third class — persons who are so 
self-centered in their circles of thought that they cannot 
sympathize with others because they are too busy wor- 
shipping their own. These feel that their pains are the 
fiercest, their burdens the most grievous, their griefs the 
keenest and their load the heaviest. This condition is a 
sort of ingrowing selfishness and wise people look out for 
such phases of mental dis-ease. 

But there is yet another class. These are the Positive 
Souls who have the right comprehension of things, taking 

10 



the proper measure of existing circumstances, conditions 
and persons, but not going out of their way to hunt up 
trouble for themselves, or to cognize it in the lives of 
others. The untoward things which do come to their 
notice as their proper responsibility, they accept and pro- 
ceed to attend thereto in a business-like manner. These 
do not foolishly squander their forces and time by unwar- 
ranted emotions, but do what they can in a practical way. 
to alleviate and correct the adverse conditions. This is 
done by intelligent acts and by wholesomeness in thought 
concerning the circumstances in general. These well-poised 
Souls habitually DO GOOD, knowing that everyone needs 
encouragement, help, sympathy, interest and appreciation. 

This line of action is a boost to the Joyous Life in two 
ways. First, it enables the individual to keep his own 
pool of consciousness clear; and also, it is the quickest, 
sanest remedy for the Other Fellow's woe — tends to de- 
stroy the evil, root and branch, that started the trouble., 

The Joyous Life results when a soul learns to refuse 
to look back into the past with regret, remorse and anguish 
of spirit, but retains only happifying memories which, like 
precious jewels, are gotten out only on rare occasions. Even 
that retrospection is brief. For, the Wise Soul is too busy 
making the best of the present moment, to try to func- 
tion in both past and present. If a person is babe and 
adult at the same time, we are likely to say, softly, "He 
is off." It is better to be what you are with all your might, 
NOW. 

The Joyous Life is the result of a courageous heart, 
a heart that quakes not, no matter what the odds or how 
the battle tends to go; nor allows defeat; that counts no 
scrimmage lost which leaves a shot unsent, the rem- 
nant of a sword to grasp, and a fervent hand to grasp it; 
a heart that knows no man is beaten until he himself 

11 



says so — makes it so by saying it — and then gives up; 
that counts no problem his master while his flood of 
consciousness continues and the problem appears as his 
to solve. 

The Joyous Life results when one has fully determined 
to accept the present situation, make the best of it, and 
PRODUCE the pluck to start in to dig a well in the 
vale of misery, or find an oasis in the desert waste. 

The Joyous Life is a life of kindness and friendliness. 
It is a life of living for others and the good one may do. 
It does not solicit confidences or responsibilities, but when 
they spontaneously come, they are accepted gladly. The 
Joyous Life is a life of frankness and honesty and peace- 
ableness, and in the living of which confidence is reposed 
in one's friends, and a sweet interchange of harmony 
is generated by realizing that we have those to whom 
we may unburden our hearts and tell our hopes, aspirations, 
and successes as well as our disappointments, and know we 
will be understood and rightly estimated. 

The Joyous Life is a life of resiliency. When for 
the moment, caught unawares, or shaken from its place 
of Poise, it rebounds quickly to the smiling confidence, 
and calm, abiding trust that it held before. It is the 
grateful life, in which there is much thought about the sun- 
shine, the flowers, the birds, the invigorating air, the 
beauty all around, the music, the sweet voices of nature, 
the everlasting hills, the verdant meadows; the happy, 
crooning things that live in the grass; the merry water- 
folk who live in the pools; the quaint artistry of Nature 
in her riot of colors in deserts and canyons and out of 
the way places. 

As Jean Ingelow sings: 
Take Joy home 
And make a place in thy great heart for her; 

12 



And give her time to grow, and cherish her. 
Then will she come and oft will sing to thee — 
When thou art working in the furrows; 
Ay, or weeding in the sacred hour of dawn. 
It is a comely fashion to be glad! 
Joy is the grace we say to God. 

The Joyous Life is a life of humility; that scorns not 
anything, looks not with envy on the great, nor with contempt 
on the small, but sees good in everything — harmony in the 
scheme of things — every phase of existence proper to its 
degree of development; every order of life, fair, and entitled 
to its own existence and conduct, and each in its own order. 

The Joyous Life is one in which the heart is warm to- 
ward all Cod's good creation — to all mankind; where one 
is in love and charity with his neighbors and intends to 
lead a life of fairness, service and reciprocity. 

The Joyous Life begets love — love of life itself, and 
of the good things that go to make it rich and full, complete 
and satisfying. These things are here, if we will be 
wise and open our eyes and behold them; if we will but 
dare to reach out and claim them as our own. For no 
one's condition is quite ideal unless he has the courage and 
optimism to call it so. He chooses for a basis, "I am happy," 
instead of, "I am miserable." "That which is, is best," 
and life is rich if in our own minds we can see the good and 
appreciate it. Also to cognize the privilege we have of 
association with those who can and do bless us with them- 
selves and their ideas. 

Moreover, living the Joyous Life makes us fall so deeply 
in love with life, see the benefit to all, of squareness, 
mercy and fellowship; feel inspired to give as well as to get 
For we should know that withholding does not enrich, nor 
giving impoverish. "For we brought nothing into this world 

13 



and it is certain we can carry nothing out,*' except our 
own evolved consciousness* 

All praise then to the Joyous Life, and grace to those 
who live it, sowing seeds of that same kind among their 
fellows. Glory to the Happy Cod — Glory to the Smiling 
Christ . All Hail to the merry, jubilant, blissful Infinite. 
And honor too, to the singin', smilin', bubblin', cheery 
folk who prove the worth of a happy, optimistic, hopeful, 
grateful heart; and the abounding blessedness of 

THE JOYOUS LIFE 



14 



ESSAY II 

EDUCATION 

/op Through Crorvth in Knowledge 
By Arthur Franklin Fuller 



Inherent in every soul is the germ of every virtue and 
capacity. We can but marvel at the wisdom and bene- 
ficense of the Creator in the provisions made for His 
creatures. Our latent capabilities include everything that 
is necessary to enable us to meet all the problems and 
conditions of life. It is for us to know that we can be 
anything that we will to be. 

First we have the will to live — to desire experience. Then 
comes the disposition to increase, expand and develop; to 
acquire more useful equipment for the purpose of enrich- 
ing our consciousness. The processes of accumulating ideas 
are multifarious, varied, innumerable; but the law of 
growth finally results in the possession of what we call a 
Mind. 

From the very first draught of infant breath, to the re- 
ceiving of the University degree, we are in the midst of a 
wonderful schooling, or process of education. Those who 
early perceive, and that with joy, that they have the ca- 
pacity to learn, and who use it, are blessed indeed. How- 
beit, life is so short and demands upon the individual's 
time and strength are so great in the present economic con- 

15 



ditions, that it behooves us to discern as early as possible 
that form of development which comes to us most easily 
and that thing for which we are best adapted. 

The world is full of mis-fits who have trained unwisely. 
On the other hand, the vast majority of individuals fail 
to cultivate to the utmost their own latent talents, powers 
and capacities. This results from a lack of judicious and 
intensive application. 

This brings us to the recognition of what is usually 
termed talent, which is merely the capability of learning 
readily — making progress with the minimum of effort and 
grind. Talent comprehends not only aptitude, but also 
a capacity for patient, hard work, perseverence along a 
given line. As Charles Dickens has so neatly said: "Genius 
is only the infinite capacity for taking pains." 

Specifically, Genius is a most rare thing, found only 
once or twice in a generation. It means the ability to create 
things which did not exist before; but algebraically stated, 
talent is capacity plus effort. It is the ability to profit by 
the good work done through the processes of education and 
development that have gone before. 

Talent is natural bent — a liking for a certain line of 
work, whereby that which would be toil to others becomes 
a pleasurable pastime to us. This may be wholly natural, 
or if you like, hereditary; or, it may be acquired. We 
cannot love and appreciate anything which is unknown to 
us. For instance, taste for music can be cultivated as 
readily as taste, liking, for anything else; as easily, in fact, 
as musical taste. That is to say, taste in music as easily 
as taste in dress. 

Let us grant then that there is really such a thing as 
educated taste; and that music is so much a natural ex- 
pression as to be available to anyone who desires to ac- 
quire facility in self-expression by this means. It is as 

16 



natural as speech. Let it not be taken that this means that 
every person has the innate capacity of being a Caruso, 
a Melba, a Patti, a Paderewski, or other king or queen of 
artist?. But assuredly everyone is capable of expressing 
emotion by means of music. Only, of course, it comes more 
easily to some than to others, and not all are equally capable 
as to extent of achievement along this line. 

Education is the process of leading out, bringing out, 
the latent capacities; the cultivation of the mind. Our 
earlier education is valuable because it not only gives us 
the material from which ideas are made and conveyed but 
encourages us to develop in the matter of evolving a trained 
mind — a systematic mind. It tends to assist us to perceive 
how to learn. Our receptive faculties are in need of de- 
velopment, primarily. Then we must learn to analyze — re- 
tain the useful, discharge and dismiss the worthless; after 
which, we need to learn to classify, compare and reason. 

The power of concentration of thought cannot be ac- 
quired too early, and is likely to degenerate even when 
once gained, unless one guards persistently against the 
modern scatter-brain devices that lure the noblest manifesta- 
tion of God from the path of progress and well-being. 

First then, in the process of education, we have in- 
struction — furnishing the mind with knowledge. Next we 
have training — the exercise, practise, for the purpose of 
acquiring facility of application of principle to mechanism 
or action, looking toward perfection of result. 

Education is the establishment of principles and the 
regulation of the heart. A disciplined mind is an orderly 
mind. The effect of education upon character is as great 
as upon the intellect. But its value is to be reckoned with 
relation to the use that is made of it. The educated crook 
is not only a traitor against society, but is also a traitor and 
renegade against the lofty principles which have brought 

17 



about the elevation, advancement and cumulative benefits 
of civilization. Education may be put to proper or im- 
proper use; but the education which proves of the greatest 
value is that which compels the individual to adhere to the 
highest principles of life and being. In other words edu- 
cation establishes grain as it were, in the character of the 
student. 

The mission of education is to fit a person for life. But 
it does more; it enhances enjoyment, enlarges appreciation. 
Things must be cognized, perceived, apprehended, in order 
to grasp their import and significance and worth, before we 
can absorb the blessing held for the evolved beings who are 
able to partake thereof. 

This is an age of specialization. In order to achieve 
success, it is necessary to persist in intensive training along 
the lines for which one is best fitted; bringing one's special 
capacities to the keen edge of efficiency. Not that we 
should consent to be a "one-idea" person — a lop-sided 
mentality; but we should aim, by the special application 
and concentration along some particular line, to develop 
a certain faculty to its highest point. This can be done 
and yet we can possess a mind informed upon many things 
to the point of appreciation. 

With the most of us it is necessary to be practical. We 
are obliged to consider expenditure of time and means 
from a "bread and butter" standpoint. The trades and 
professions with most persons would prove preferable to 
art; for it is useless to blind ourselves to the fact that it 
is very difficult to commercialize Art. Those who attempt 
to do so rarely succeed as performers and exponents. Of 
course for those of exceptional capacities, fame and for- 
tune yield to careful wooing. Even then, personal in- 
fluence, appearance, are about as necessary as actual gift 
and ability. Abundant self-confidence, business capacity, 

18 



even aggressiveness, seem to be as essential as artistic pro- 
ficiency. It is a matter of history that the great geniuses, 
or those who have persisted in following any artistic pur- 
suit, have experienced great difficulty in making a liveli- 
hood. Appreciation of their work has come long after they 
have passed on. 

It is the office of every phase of Art to lift the soul 
above the sordid and base, and charge the mind with higher 
ideals than those which result from our everyday contact 
with the work-a-day, selfish, and usually cold world. Too 
many avocational digressions from our vocation are mere 
amusements which do not ennoble and uplift But A.rt 
is inspiring to everything that is worth while — refining the 
character, stimulating to high purpose and lofty endeavor; 
furnishing a means for expressing our joys, our sorrows and 
our yearnings, as nothing else can do. The crying need 
of the world today is for a stronger, more unified family 
life — greater attractiveness of the home, trie intensification 
of home-ties. Just now, very little time is sypent at home 
by the peoples of the earth. The principal diversions from 
vocational toil are not found in music and books and sweet 
fellowship at home, but at the theater or public place. 
Self-culture, the enrichment of the mind, and development 
of character seem to be almost an obsolete occupation. 

To those who have the necessary gifts and opportunities, 
the various professions offer a better or at least a more 
practical field for endeavor. Physicians, Dentists, Lawyers 
and Preachers are regarded as more important citizens 
than those who follow some form of Art for a livefmood. 
When one has the personality and character to merit suc- 
cess, these phases of endeavor prove a most profitable as 
well as a highly respectable avenue of earning a living. 

The various trades are now in a high state of develop- 
ment and competent persons are always in demand. The 

19 



various correspondence schools offer courses in electricity, 
civil engineering and various lines, and an ambitious per- 
son can educate himself for a better position by study- 
ing evenings after working hours. Young men who have 
homes can avail themselves of more convenient means of 
acquiring equipment for a useful life, and an adequate in- 
come. Such courses as a rule take far less time and demand 
less of the individual than the professions or Arts. Further- 
more, in the Trades there is much less discrimination as to 
personality — personal magnetism, attractiveness, and agree- 
ableness — than in other lines. 

But some may contend, saying: * 'Since it is only a mat- 
ter of time till we lose our faculties and rjass into decay, 
or senility, forgetting all the acquired niceties and vaunted 
advantages of education, what pray, is the use of this stren- 
uosity, seriousness, and unremitting, struggle for education 
and achievement? Knowing there is beginning, climax 
and end to everything — birth, maturity, and decline; dawn, 
zenith and wane — what excuse for living can be offered? 
What benefit it is to be — what reward for effort toward 
development?'* 

The wise should answer: "What indeed, is the use of 
anything? To what purpose is God's own existence 
then? To the wilfully blind, weak and negative, there 
is none. The grand panorama of the ages, the unfold- 
ment of the Divine Plan is nothing to those who champion 
sloth and chaos. They see no cause to thrill in contem- 
plation of the Divine Intelligence, organizing, creating, un- 
folding a limitless universe. To such negative persons 
who shrink from the effort necessary to life and growth, 
intending to do only that which is unavoidable, ( and these, 
it will usually be found, are reveling in the things of sense), 
doubtless the life of God himself, must be a burden. 

But the strong, the positive, the wise souls, glory in the 

20 



privilege of having a part in the supreme spectacle — the 
drama of the universe; they rejoice and thrill in holy awe 
when rapturously they contemplate the action of the mani- 
festations of ceaseless divine energy. The strong man re- 
joiceth to run a race; the man of might is keen for the 
test of power; the man of intellect is glad for a problem 
wherewith to exercise his mind; the man of business re- 
joices in the tests of wit; the heroic woman glories in gesta- 
tion and travail — the struggle to bring forth and rear, in 
maximum degree of perfection, further fruition of the divine 
creative plan in spite of the bitterness of the times and the 
temptations of the flesh, the world and the devil ; the man of 
science glories in the privilege of furthering the advance- 
ment of mankind on the march of civilization and progress. 

Thus we see that all types and kinds of right-thinking 
folk, agree that Being is the best reason for being; that 
the Creator's wonderful program and plan is not as, "the 
idle thought of an idle fellow" — but that life is worth while 
and therefore those who would weakly shrink from the 
struggle are wilfully turning their faces from the light of 
Truth and gnashing their teeth in an outer darkness which 
they themselves foolishly make by denying the value of 
education. 

Let us here and now decide to be in future, more posi- 
tive than we have ever been. Let us be sure that we are 
not guilty of the double-mindedness which makes one un- 
stable in all his ways. Let us take thought and know that 
we do know, where we stand and why. Let us be sure that 
we do not encourage the madness of pleasure-seeking that is 
threatening to throttle our civilization — the grievous waste of 
golden hours and opportunities in dawdling with that which 
does not profit. 

The value of education to the individual is wholly in- 
estimable. Could we but persuade those who are just be- 

21 



ginning life that to acquire an education is not only neces- 
sary for their selfish preservation, but is also the greatest 
possible privilege— a great good would thereby be accom- 
plished. It only takes one little spark to kindle that which 
may develop into a great conflagration. It may only take 
a little spark of ambition inspired by the earnestness and 
zeal of your sincere remarks, to enable the beginning of a 
vital interest and endeavor on the part of some youthful 
person who is willing to be influenced aright. Thus you 
will have helped one soul to a successful, happy life. For 
when that one reaches the heights, acquires illumination, 
he or she will realize as do we who are now a little far- 
ther along the road of progress, the value of education. 

Moreover, there are very few persons who come to 
ripened years but look back to their school days with the 
happiest of recollections. There is a greater joy to be ex- 
perienced in everything that enters our field of conscious- 
ness if we have the culture to appreciate it in some measure. 
And this is to emphasize the fact that Education con- 
tributes mightily to the Joyous Life. First, by the joy of 
the pursuit of knowledge, next by the joy of growth therein ; 
and third by the rounding of character, the deepening of 
the appreciation of the meaning of life, by a more pro- 
found veneration for the Creator though a better under- 
standing of His Handiwork, and lastly by the equipment 
therein acquired to be useful to one's self, one's country, 
one's race and one's God. Surely then we can agree and 
say that Education is a great factor in the Joyous Life, 
through Growth in Knowledge. 



22. 



ESSAY III 

AMBITION 

Joy Through Purposeful Endeavor and Achievement 

By Arthur Franklin Fuller 



It seems to some of us that a plea should be made for 
the reinstatement of the integrity of words. Most of the 
world are so accustomed to accepting certain ordinary con- 
cepts of the meaning of words frequently heard, that only 
a superficial generalization is all that registers in their minds. 
Therefore, vague meanings are taken as a matter of course 
and established conclusions and words are reduced in their 
power and scope and definiteness, in consequence. We are 
apt to become a little careless in our mental action as a 
result. 

The only way we can gel the good out of a word, an 
idea, is to meditate upon it — examine it carefully; digest it, 
as it were. On this account, meditation, undisturbed reflec- 
tion — i. e. mental browsing and concentration — are quite as 
necessary to the welfare of the mind as ingestion and di- 
gestion are to the body. To look upon or smell food does 
not nourish, but we do that which is about as ineffective 
of benefit by passing over words without absorbing or ap- 
prehending them. 

Perhaps our dictionaries are somewhat at fault — or more 
likely, perhaps our infrequent use of them is to blame. But 

23 



on so many important words, we do not have a clear under- 
standing. For one example, many people fail to differenti- 
ate between being dissatisfied, and unsatisfied. 

Beginning with the word satisfied we find that it means, 
to gratify in such measure that nothing remains to be de- 
sired; to be in a state of contentment through possession and 
enjoyment. The prefix dis is from the Latin, and denotes 
separation-— a parting from; it often has the force of a priv- 
ative and negative, and it is in such a capacity that it ap- 
plies to the word dissatisfied. It means a realization of 
emptiness of a vessel that has been full ; a cessation of proper 
use. Whereas the prefix un is used to indicate the absence 
of the condition expressed by the word itself — i. e., a reali- 
zation of emptiness in a vessel that has never been filled — 
capacity without use. 

Hence, by dissatisfied should be comprehended a state 
where the satisfaction which had formerly prevailed — the 
fullness of fulfillment, the complete supply to demand — no 
longer exists. And t tmsaiisfied means a realization of a con- 
dition of ^development; a lack of fullness or complete- 
ness; or, the absence of the maximum of possible good. 

Content is a great possession — fosters the Joyous Life; 
but it could be carried to an extreme and result in shift- 
lessness, slovenliness and stagnation. Too much of any- 
thing is bad; but a right amount of every faculty is es- 
sential to a complete and well-balanced mind and character. 

Therefore, we should be satisfied with things which can- 
not be made any better. We should be dissatisfied with any- 
thing which is not as it should be. We should be unsatis- 
fied with anything which can, without loss or injury, be 
made better, with anything susceptible of improvement and 
progress. 

Ambition should arise in persons who are dissatisfied or 
unsatified. Often, we waken to discover that we have been 

24 



thinking about a certain word in a certain way and have 
quite lost track of the fact that it could be properly em- 
ployed in an opposite connection. Ambition may be used 
in a good or a bad sense. There can be worthy and un- 
worthy Ambition. But the word surely retains a meaning 
of an eagerness, zeal, absorbed interest — a strong desire 
which causes a concentration of powers, toward the attain- 
ment of honor, preferment, power, fame, distinction, or 
wealth. 

Nordhoff says, "Teach yourself to despise ambition. It 
is one of the meanest of passions." While Lecky says, 
"One of the most effectual methods devised for diverting 
men from vice is to give them free scope to a higher am- 
bition." 

From these we perceive readily enough that it is largely, 
if not entirely, a matter of motives, as to whether our am- 
bition be good or bad. If it constitute a steadfast purpose 
to attain peerage of a high standard, development of char- 
then? To the wilfully blind, weak and negative, there 
of surpassing, merely for the sake of indulging pride, gain- 
ing control or power for the attainment of base and selfish 
ends, then ambition must be called shameful and harmful. 
Whether ambition be good or bad, depends upon what 
lengths one will go to achieve it, what sacrifices of per- 
sonal pleasure, or even health or what voluntary losses one 
will make, or to what one would stoop, to bring about ful- 
fillment thereof. Success is sometimes obtained at too dear 
a price. 

It is frequently to be observed that an idea is accept- 
able until its source is stated. With some persons, the in- 
stant personality or localism is suggested, antagonism is 
fused. But there are lots of things to be found in rubbish 
heaps, which are good for some one. Many great industries, 
many great fortunes, have been built out of salvage, junk 

25 



and the utilization of what had been called waste, or worth- 
less. But we have been slow to learn that a similar miracle 
may be wrought from that which many have passed by 
with contempt. Some people have been slow to learn that 
it is unwise to despise anything. 

So let us lay aside prejudice as to the source and consider 
only the product, without bias. Then perhaps we can toler- 
antly hear and understand a good old statement out of — 
well, suppose we say, your great-grand-father's Almanac if 
you would consider that as good authority: 

"Whatsoever thou doest, do with all thy might.'* This 
is a good precept, and he who in work or play, study and 
personal habits, develops a capacity for zeal and a dispo- 
sition to do everything he undertakes, with fidelity, effici- 
ency, and the best that is in him, has taken the right road 
to Progress, Prosperity and Peace. For conscientious ef- 
fort quickens the mind and its latent capacities. Prosperity 
comes to the alert and receptive, and peace to him who lays 
down at night knowing that he has been honest with him- 
self and all outside himself, to his God and his fellow man, 
by doing everything the best he knew, the best he could. 

Ambition imparts a zest to the dullest work; for the 
meanest work is as essential as the most elegant, "white- 
collar" job. And on the other hand, a lack-adaisical, un- 
interested spirit, can rob the highest pleasure of its piquancy 
and charm. It is largely a matter of attention — how large- 
ly we think and understand- — how sincerely we consecrate. 

Solomon said, "A living dog is better than a dead lion." 
It is better to have a humble object in life than to have 
none at all. But the proper course is to train our minds 
so that we attach interest to the noblest purposes and ac- 
quire a habit of lofty aspirations. For, a man without a 
definite object in life, a man who lacks a worthy purpose, 
can never amount to anything because he lacks the neces- 

26 



sary incentive to arouse latent energies and capabilities. 
Such a man can but waste his time and opportunities. 
Though all men be born free and equal the equality of 
beginning does not describe the course or the achievements 
of life, for we all do not possess in similar degree the 
power and capacity for inspiration and endeavor which 
makes the difference between the leader and the rabble. 

Ambition is that which generates a well-nigh divine en- 
thusiasm which compels in the individual a concentration 
of energies and intensiveness of effort that indicates the 
soul is stirred to its depths and an aspiration formulated 
which will crystalize into resolve. When resolve is backed 
by perseverance, which is likely to obtain when the motive- 
power and character are strong and deep enough, the 
supreme effort is forthcoming whereby chatter, idling, frivil- 
ousness and scattered energies are done away, and an as- 
sumption of the responsibility of success is taken. To 
such fires of inspiration and resolve, there is no grind that 
can consume, no climb that is too steep, no slipping back- 
ward or tumbles that can discourage. 

The souls that have nothing to struggle for, nothing 
to call forth endeavor, are more unfortunate than a leper. 
They are dead and know it not. Those who never had a 
vision of getting somewhere, being somebody, doing seme- 
thing, are minus a zest- giving impetus that is one of the 
greatest blessings of this existence and a prime feature in 
The Joyous Life. The stagnant, idle pool only breeds 
disease and harm. The longer it remains, the more putrid 
and venomous it becomes. The unbridled mountain tor- 
rent at least purges itself and wends its way back to the 
sea, and thus fulfills its destiny and contributes to the 
economy of nature's splendid plans, nor slights the call to 
action and service. 

27 



Achievement, the natural result of well directed Am- 
bition, is a big factor in the Joyous Life, imparting satis- 
faction and memories of time and energy wisely used. It 
is impossible for those who have never done anything them- 
selves to realize the meaning of "a useful life." Bearing in 
mind that the illumination and enrichment of our conscious- 
ness is the purpose of our sojourn in the world, we perceive 
that life is made more interesting, is glorified by noble am- 
bition and achievement. 

Those whose ambition is allowed to degenerate to a mere 
pursuit of riches soon prove that the "love of money is 
the root of all evil," for there i3 no vice too low, no prac- 
tice too base, no course too unscrupulous to deter a rapa- 
cious man — a victim of money-lust — from the unrelenting 
pursuit of money. Avarice dwarfs the character, blights the 
affections and kills a v/holesome appreciation of all that is 
fine and noble. It prostitutes beauty, talent and everything 
available to its sordid ends. Wealth is only a blessing when 
it is used to bless mankind — when it is nobly used.. 

The Ambition to be beautiful, to be elegantly gowned, 
to have affluence or physical charms for the purpose of dis- 
play, or to excite envy or other passions — such ambition 
is ignoble. Yet there are many persons alive today whose 
principal business in life is gratifying just such desires. 
Others aspire but to create a sensation by their entrance into 
the local horizon by means of the splendor of their apparel 
and a vulgar display of wealth. 

At the present time, in both the business and professional 
worlds, a woman possessed of unusual physical charm and 
magnetism may sometimes be raised to fame or favor over 
night — instantly — by concessions which are not included in 
the bargain perceived by the Public nor stipulated in the 
written contract which disinterested persons might examine. 
Ambition to rise to fame at such a price is ignoble. Failure 

28 



and famelessness are preferable to success obtained by 
stealth or sacrifice of principle. 

It is far better to be a beloved and legitimate star in 
one's own little firmament — one's own little home-circle — 
than to be a meteor before the eyes of the world through 
improper concessions or degrading practices; than to be 
a sullied star in the carnal firmament — a star that carries 
with it the germ of its own destruction or debasement, (by 
a process of succession if not of degeneracy), through rot- 
ting at the core. 

The man whose aim is selfish culture for the sake of 
superiority, is as ignoble as the miser, for his ambition is 
quite as base. Exclusion is as bad in the one case as 
seclusion is in the other. While to "Work out your own 
salvation with fear and trembling," is the great need for 
each of us, still, the accumulation of rvealth or ideas, should 
be for the purpose of blessing our fellows. There is al- 
ways room for the benevolent worker. There is always 
room for the philanthropist. There is always a medium of 
exercise to the super-equipped soul. The world needs 
pioneers, leaders and teachers who serve only the Truth. 

To do good, to be good, for the sake of goodness; to 
be righteous for the love of righteousness — not for the 
admiration, homage and aproval of those about us — to 
equip ourselves for service to humanity for humanity's sake 
— to engage in culture and achievement for the elevation 
of the race and the improvement of our civilization — in 
other words to serve God the better — this is the laudable 
Ambition. Thrilling souls with desire, zeal, enthusiastic re- 
solve on such noble premises, Ambition must contribute to- 
ward The Joyous Life. 



29 



ESSAY IV 

AT THE FOOT OF THE RAINBOW 

Joy Through Seeding 
By Arthur Franklin Fuller 



According to the time-worn fable, there is a pot of gold 
at the end of the rainbow. Gold is supposed to be the 
means of procuring the thing one wants. To obtain what 
one feels he wants, is presupposed to beget happiness. 

But happiness seems very hard to find — -about as hard 
as the end of the Rainbow. Usually the Creator is blamed 
for this condition and many become bitter, turning to the 
pursuit of pleasure, seeking to escape from everything that 
seems to be of a religious or even a philosophical nature. 
But these folk are only hiding their heads under their wings, 
as it were, and fancying they are safely concealed — hidden 
from the problems, to behold which, seems too vexing to 
face. 

There is no escape from some sort of philosophy or re- 
ligion. To deny it is to deny one's own being and existence. 
We understand that religion is the Fath cf Faith, and phil- 
osophy is the Path of Reason. No man's conduct can be 
entirely divorced from some phase of principle, acknowledg- 
ment of a right or wrong course of conduct. No one is 
wholly immoral. As sure as life exists, there is a choice 

30 



of course and conduct which involves preference in action 
and of doing good, even though that good be only to one's 
self. 

Nevertheless, those who attain the highest development 
of the moral nature affirm that * Virtue is its own reward.*' 
While those who have allowed themselves to become em- 
bittered with the struggle for existence and to attain some 
sort of happiness, seem a little slow to perceive that only 
the RIGHT WAY pays — in work or play; social or busi- 
ness life. It is likewise true that selfish, deceitful, brutal or 
brutish ways only bring misery to those who indulge in them. 
Though such may sometimes seem to win, deeper investiga- 
tion shows that no violation of the law of good can go un- 
punished; also that no actual, lasting benefit can be derived 
from ignoble practices. Progress may only be deferred — 
it cannot be eternally avoided. Problems must be met. 
Since such is the case, would it not be wiser to meet them 
NOW? 

For ages past, as well as in our day, various systems of 
religion and philosophy have sought to gain the ears and 
hearts of the world. Many of these have seemed to es- 
tablish claim to recognition by the rigors imposed upon their 
followers. Thereby they were furnished with advertise- 
ment which encouraged question and created opportunity 
for discourse. It seems that they cannot be satisfied to 
help men to better habits and healthier bodies, but must 
needs map out a rugged Path which will be all but im- 
possible to travel. Yet there are some souls who find 
pleasure, happiness, in these acts of discipline. 

No matter how sincere the disciples of these various sys- 
tems have been, it may be accepted as a fact, that the 
world is now and has long been, subjected to vast decep- 
tions. Reference to history will show that many Religions 

31 



and Philosophies have come and gone. No doubt they have 
all done some good. But man remains, and with him, 
the struggle for a clearer conception of himself and his 
Maker. 

The pith of many systems seems to be a representation 
that God is unwilling to have humanity be happy and do 
what they feel inclined to do. Instead of shaping tastes 
and instilling wholesome desires, our system of civilization 
seems to inspire base appetites and then damn mankind if 
it indulge them. And too frequently God is represented 
as being unwilling to permit humanity to have even what 
is necessary to make it comfortable and life worth while. 

What a glorious day it will be when "the Truth shall 
shine forth as the sun." When God shall be vindicated of 
the charges of villainy, cruelty, and heartlessness, with 
which He is commonly charged. The unspeakable mess 
that obtains in the affairs of the world today is ascribed by 
some to the mis-rule of the pitiless ogre who delights in the 
torture of defenseless humanity. In other words some 
well meaning religionists are dreadful blasphemers without 
knowing it. 

It is even prophesied that things have yet to become 
worse — that greater troubles are coming upon the nations — 
terrible storms, earth-quakes, tidal waves, consuming heat 
or freezing cold — various kinds of up-heavals — a clear case 
of, "Cheer up! the worst is yet to come." 

Surely the best thing we can do is to use our reason — 
God's best gift to man — one way in which man is made 
in the image and likeness of Deity — and reach out after 
the infinite. So doing, mayhap we shall learn many things 
which shall be to our profit — even, "a way of escape." 

Moreover, if things must get worse for humanity — the 
average of us — and many must pass into the grave, then 
let us be very gentle, kind, tender, considerate to each other, 

32 



WHILE WE MAY, and seek to mitigate by mercy and 
understanding and fellowship, the trying days, the rugged 
ways, that must be gone through. Let us do so while yet 
we are free moral agents — free to try to ease the pains 
and lighten the burdens of those about us. Despite every 
appearance, every teaching to the contrary by whatever 
religion, let us trust that God is good and not the Big 
Devil that he is represented as being. 

The Rainbow's cached Treasure — happiness, health, sel- 
vation — is held by some to be the special heritage of "the 
chosen people," and not intended for humanity at large — 
that the latter are doomed — and that the Treasure, is for 
"His own" — the special "pets" of a just God who is "no 
respector of persons." These good folk assure us their 
"citizenship is in heaven." But when asked to give the 
location and description, they wax vague. Seems that 
many of them have an idea that heaven is a place some- 
where up in the sky, deep in the blue ethereal vault, where 
the saved are given a long white robe and a golden harp, 
and join the heavenly choirs playing and singing forever 
and ever, sitting on a damp cloud, and arising at intervals 
to make the grand salaam, bowing their necks down to the 
dust before Jehovah's awful throne in humble worship, 
and then get up and sing some more. The music is em- 
ployed ad lib, and consists of an assortment of glory songs, 
chiefly of a rag-time order which assists in getting the mo- 
tion and facilitates ecstacy. 

No doubt this is a heaven that would just suit these good 
people, but somehow, it does not appeal to all of us equally. 
Seems like that harp job and salaam business might get 
a bit monotonous after say a billion years or so, and we 
might want a little change of occupation. And some of us 
might get a little lonesome for some of the other nice things 

33 



that folks with warm hearts have found to do in this present 
world. 

You see, in that sort of a heaven, there would not be any 
sort of a job for anybody. There would not be any material 
food, so the good women who served as housewives on 
earth would not get a chance to prepare any good eats or 
wash up the dishes or make the place clean and home-y. 
There would be no marriage and no babies to look after and 
the good women who have loved to be mothers and look 
after little folks would be out of a job. And the men who 
have had pleasure and pride in doing something useful to 
the rest of humanity would lack something to do, because 
all ordinary occupations with which people have been wont 
to busy themselves on earth, and by means of which they 
happily passed the time would be obsolete. 

Seems as though Jesus had a different notion about all 
these things. Seems as if he could locate heaven without 
a bit of trouble. He said, "The kingdom of heaven is 
within you." Sounds like heaven must be more of a con- 
dition than a place. Sounds to some of us as though he 
meant that it was where God is — where the will of God is 
done. A heaven of Eternal Progress — where man will 
"honor and glorify God and enjoy Him forever" as the 
catechism puts it — such a heaven would be more heavenly. 
We would honor and glorify God by witnessing intelligent- 
ly, the continuous unfolding spiritual universe, through in- 
finite eons of time. Heaven then would prove to be eternal 
peace and bliss and satisfaction — ever-unfolding conscious- 
ness. 

But returning to the old way of looking at things, par- 
tially forgetting that "God is Spirit," we might examine into 
that citizenship deal, and the His own clause in the contract. 
Reckon we had better look for a joker. Seems like it might 
be the case that somebody was a little bit wrong on the 

34 



interpretation of some of that good, wholesome, straight 
Scripture — Gospel — Good News. That's what Gospel 
means. Hell-fire and brimstone, eternal torture and harp 
jobs are not much good news ! And looks as though an hon- 
est, upright, square-dealing, God of love playing favorites 
and showing partiality, were a bit unreasonable! Also it 
seems as though to make something good (man) and then 
destroy it would be a waste of good material, time and energy 
and therefore a thing a sensible God would hardly do — or to 
make something part bad — weak — that it would not endure 
the tests of existence, would be evidence of poor or careless 
workmanship and therefore not worthy of a really com- 
petent Creator. We surely may judge of the worker by 
the thing he produces! Well, then, to hold such ideas re- 
garding our Maker looks like a besmirching of the divine 
character. 

We are all of us citizens of the United States. We 
live here, work here, have our homes here. Some of us 
are more exemplary than others. Some are doing more 
vital work for the elevation and welfare of the nation, than 
others. But we belong to this country because we state that 
we do. We name this country as being our country, and try 
in some manner, no matter how feeble, to prove our appreci- 
ation and allegiance. 

Howbeit, there is not one of us but breaks the country's 
law by thought, word or deed, every day of our lives. For 
instance there are 38,000 ordinances on the books of the 
City of Los Angeles. It may be safely said that if the 
law were enforced to the letter in every particular every one 
of us might be sent to jail. But allowances are made 
and we are permitted to pursue our course undisturbed. 

The expression, "His own" does not mean the righteous 
and self-righteous, necessarily, but those who claim Him — 
as "our Father" — those who "acknowledge Him in all 

35 



their ways.*' It means those whose aim is to do right — who 
conduct themselves as becomes sons and heirs; those who 
mean to behave in accordance with their light, capacity and 
understanding of the obligations (and also the privileges), of 
children of the Heavenly King — blessed children. In fine, 
the phrase means those who love righteousness and keep their 
principles polished up with incessant use. The Robe of the 
righteousness of Christ, according to the Guide, covers the 
remainder, whether it be much or little. 

Our obligation is to do the best we can, the best we 
know, first. The next thing is to trust . This is not al- 
ways easy to do right under the nose of the Big Bully, 
* 'Mortal Mind." It takes courage and understanding to 
defy his threats and deny his triumphs. Truly his machina- 
tions seem very far reaching. Nevertheless, to trust in spite 
of them is a man-size job, which is especially hard for most 
of us, since our vision is not delivered from the "mist that 
rose from the ground" — even the grand mystification of 
material impressions and seeming separation of man from his 
Maker. 

Howbeit, our part is to hang on — hold fast — never give 
up. After all, we are bound to think, more or less, some- 
thing or other. Would it not be well then to tram ourselves 
to think good thoughts, constructively? And when we 
deliberate on the Problems of Life, what shall we choose 
to conclude? What side shall we seek arguments or prem- 
ises to support? Is there a better way to satisfaction than 
via the Truth? If we cannot trust our own reason and 
intuitional leadings, the light that comes from within our 
own thoughts, what shall we place confidence in? other 
people's? And if we would turn away from God and His 
Christ, is it not plainly a case of, "Lord, to whom shall 
we go?" 

36 



Fortunately it is interesting when once you get into the 
thing, and also it is very necessary, that we work for greater 
illumination — strive to learn the Way to emancipation from 
their ways." It means, those whose aim is to do right — who 
intend to conduct themselves as becomes sons and heirs — to 
error and prejudice, as well as bondage and limitation as 
imposed by carnal mind concepts and the reign of sense 
and materialism. 

Though Dawn come slowly and travail be long and bit- 
ter, still we must be patient and faithful and brave. We 
must "Wait on the Lord." To work and wait is not al- 
ways easy to do. The concepts we gain may not always 
be demonstrable at once, and there may be much we will 
be unable to prove. Doubts may then assail. But of some 
things we may be very sure. We may at least know that 
it is proper for us to lay claim to part in the Treasure 
cached "At the Foot of the Rainbow." We can defiinitely 
lay claim to out relationship with the Divine. 

Furthermore, we can also be sure, that by virtue of this 
relationship, we have our birth-right, citizenship in the Eter- 
nal City; that God is not only willing that humanity be 
happy, but that he also Wills it; therefore sin, sickness, 
misery and death are not the mandates of Divinity, who is, 
"of purer eyes than to behold iniquity;" that our identifi- 
cation is in the practice of Kindness; that "Tolerance" is 
the pass-word that will let us pass the guards at the begin- 
ning of the Trail that leads to the Treasure which is cached 
"At the Foot of the Rainbow." 

Moreover, we may be sure that the problems of mankind 
are not to be solved by the action of poorly directed brute- 
force, but by elevation and unfoldment of the Cosmic mind 
— by individuals and classes thinking in the similar, (the 
right) direction; that strikes, riots, murder, arson and other 

37 



forms of violence, wars, rebellions, trusts, unions, anarchy, 
drastic legislation and class hatred are NOT THE WAY 
— to emancipation and salvation* 

But the true WAY is the way of Peace and Wisdom; 
of mutual love, sympathy, understanding, between the 
classes; of mutual co-operation, reciprocity — an appreciation 
on the part of each, of the necessity of the existence of the 
others — that is, of the existence of all classes — for all have 
their place; a recognition of the fact that nearly all con- 
troversies arise from this circumstance. The two spectators 
of Life's Great Circus are not viewing the same things from 
the same point, and each stubbornly maintains that he sees 
the whole show, or else that what he sees is the essential 
part; (meanwhile the Common People, like children, con- 
tinue watching for the clown, being highly amused by his 
antics, feeling that their part obviously is merely to be en- 
tertained) ; 

Furthermore, we may be sure that progress is to be facili- 
tated by a realization that the feelings are governed by the 
attitude of mind — and by the understanding; a compre- 
hension of the fact that every component part of the Grand 
Entirety is needed. For instance, a watch cannot run by 
its biggest wheels alone, nor can an engine or motor — and 
likewise with the human body, the heart cannot exist without 
the head, nor the head without the heart ; the stomach cannot 
exist without the liver, or the feet and hands, apart from the 
trunk. Humanity is crippled unless complete and co-ordin- 
ate: THIS IS THE WAY. Watson says: 

Life is the test of love, and love of life; 
Godlike endeavor is the way of God. 
The only sin is not to try; the only Good, 
To Live courageously. For life supreme 
Is Love — and going is the Goal 

38 



Whatever else we may do, we must at least be strong, 
and exercise a few fundamental principles of the Declara- 
tion of Independence — "Freedom of Thought" and "Tol- 
erance;" particularly. Religious Tolerance is really rather 
scarce these days. It should be restored. Let us as in- 
dividuals here and now decide to claim the right, the liberty, 
to live our own lives as we see fit, and to allow every one 
else the same privilege. 

In qualifying for The Joyous Life, we must do these 
things. So doing will prove most helpful in seeking for 
the pot of gold at the end of the rainbow — seeking for the 
Truth; for Growth and Progress and Happiness. 

"Seek and ye shall find" is a never-failing promise. And 
seeking, we shall behold wonderful scenery along the way; 
we shall have splendid exercise for our powers — a good 
appetite, as it were — and interest in life. And there is 
another promise worth remembering: 

"Yea, if thou criest after knowledge and liftest up thy 
voice for understanding, if thou seekest her as silver 
and searchest for her as for hid treasures, then shalt thou 
understand the fear of the Lord, and find knowledge of 
God." Hereby shall you find entrance to one of the planes 
of the heaven of The Joyous Life, here and Eternal Prog- 
ress hereafter. There is everlasting Good At the Foot of 
the Rainbow. 



39 



ESSAY V 

FAITH 

Joy Through Exercise of a Normal Faculty 

By Arthur Franklin Fuller 



Faith is the basis of self-reliance. Indeed, Faith is the 
basis of all action. Referring again to the time-worn figure, 
the equilateral-triangle, we may say that it is one of ihe 
three essential points thereof — one of the three normal prin- 
ciples. The other two (Hope and Charity), must be co- 
ordinate. The man who does not believe in himself has 
no basis for any action or achievement, and may not hope 
to benefit himself or anybody else, by his existence. 

Beginning with ONE — one's self — we may say, that 
Faith is a vital principle. The balance of power is with the 
man who has it most fully developed. It is the root of 
Courage, the fountain-head of Initiative. It makes the 
difference between success and failure; between wishing and 
having; between dreaming and being. The lazy, frivolous 
spend-thrift of life is not Master. The idle dawdler is 
not the fulfillment of Divine capacity and intention. But 
the man who believes in himself and accepts the call to 
do and fee, will fulfill his proper mission and find the Joyous 
Life, describing himself as, "a happy man.'* 

Notwithstanding, if you ask an ordinary happy man why 
he is happy he will probably not be able to give you a 
reason, or a formula whereby you can exalt yourself to that 

40 



blessed frame of mind. In this case, we would be obliged 
to say, either he lacks facility in telling the matter, or else 
he is merely a healthy, normal animal and is cheerful spon- 
taneously, and not from the logical result of the action of 
recognized principles of life. His own attempts to analyze 
the matter, (if indeed, he ever tries), prove quite barren of 
fruitage — devoid of specific answers. On this account these 
essays are offered. 

We trust then, that it will be acceptable to submit the 
proposition that happiness, the Joyous Life, is a natural 
growth resulting from the accretion of known elements. 
Among these is Faith. For its development one cannot 
do better than to begin with himself. By assembling 
right ingredients and using a reliable formula he 
will surely achieve a worthy result — a successful, harmoni- 
ous experience — the Joyous Life. 

Happiness is the result of an attitude of mind which in- 
ludes an ability to see Justice and Good in every event. It 
springs from supreme confidence — Faith — in a Benficent 
Ruler. The seeker for happiness must counteract the popu- 
lar hypnotism — must rid himself of ine mistaken, but preva- 
lent notion that something outside himself must be possessed 
in order to have a basis for happiness — i. e., the Joyous Life. 

Happiness must be taken as the basic condition. The in- 
dividual must, first of all, choose — decide — to be happ\h 
This is to be accomplished by starting just wherever he may 
find himself norv, and turning toward the light — toward the 
dawn of a new day, a new life, a new NOW moment, tak- 
ing the premise that he is happy — novo; exercising faith in 
himself that he will be able to solve every problem that may 
be met; overcome every difficulty; resist every onslaught; 
that "God is in His heaven and all's right with the world!" 
Furthermore, he must believe, trust and k n °v> by his faith, 
that all things will indeed "work together for good," and 

41 



c 



that he can help toward the dawning of the happy day of 
The Millennium — universal appreciation of God and heaven 
— by purging his own consciousness of double-mindedness 
and dross. 

To facilitate the new attitude, he who would qualify for 
the Joyous Life, must FORGIVE everyone that he feels 
has injured him or held him back. Likewise, he must ask 
FORGIVENESS of any or all persons that he may have 
injured or hindered in any way, at any time. Then at once, 
bury the past He must avoid being influenced in his ex- 
pectations by past dreams or experiences or superstitions or 
race-beliefs. He must turn toward all outside himself — his 
own individualized center of consciousness — in a spirit of 
goodwill, kindliness, courtesy, with a desire to help and bless 
all he contacts. Then he should assume an attitude of ex- 
pectancy — a return of like things from the seed sown. Seek 
only the Truth, Accept humbly, even from a little child. 
Realize that God expresses himself through man as the high- 
est channel. Be satisfied, "rest in the Lord" — trust in the 
justice of God and the universe. Cast aside all resentment. 
Cease to meddle or question God's plans for the education 
of ourselves, other individuals, or the race. We must real- 
ize that our business is between ourselves and Him. We 
should not worry about what we cannot as yet understand. 
"Keep Thou my feet, I do not ask to see the distant scene.*' 
Begin and continue looking for GOOD and simply be 
happy. 

Another essential in our formula for Happiness is to 
"Have faith in God!" This indeed is most important in 
establishing a basis for believing in one's self. We should 
know that we cannot so much as raise a hand or wink an 
eye without the utilization of Divine Power. "God spake 
once, and twice I have also heard the same; that Power be- 
longeth unto God." Knowing one's self and where one 

42 



stands gives a solidity and confidence that is superb and 
glorifying. 

To have faith is a command, not merely a suggestion. 
The reason for this is that the unthinking do not seem to 
realize that we must have a basis, take a premise, for Hy- 
ing or dying, winning or losing, being happy or miserable. 
One premise or attitude is positive, the other negative. If 
one fails to do his part, many are cheated or defeated. When 
everybody does their part then everything balances, and 
peace, harmony and satisfaction prevail. 

Then, having faith in one's self and having faith in God, 
we have organized wisely for the Joyous Life — the life of 
Fulfillment But one more line is necessary to complete our 
triangle — namely, believing in our fellow-beings. For it is 
certain that people who do not believe in anybody or any- 
thing are most hopelessly miserable. Might as well try to 
make something out of nothing as to try to make happiness 
out of such a cynical attitude. Often those who do not 
believe are not merely scientific honest doubters, but are 
conceited misanthropes. An agnostic is not to be blamed 
for what he cannot see, but needs to be sure he is willing to 
see— that he is willing to really open his eyes. 

Many disbelievers are Fatalists. Those who do believe 
in God and man, might be called Faith-ists. Upon ques- 
tioning the Fatalist, you will more than likely be informed 
that he believes in an inexorable, unpitying, vindictive, devil- 
ish kind of a God — or perhaps a blind, unintelligent Power 
that operates the universe because He cannot avoid doing 
so. A Creator who made a universe He could not "boss," 
and is sick of the job of running it. Fatalists commonly be- 
lieve also, that there is some kind of a personal (anthropo- 
morphic) God who delights in the torture of His creatures 
who have indulged in actions the lure of which they could 
not resist. 

43 



Some Fatalists believe that the program for the individ- 
ual soul is laid out at birth and that nothing can save that 
soul from experiencing the things that have been ordered. 
In other words that soul must live the life prescribed with- 
out regard to whether or not the purpose of the first assign- 
ment — the first lesson — had been properly mastered. 

But the Faith-ists believe in the justice, mercy, love and 
sanity of an intelligent God, whose plan includes a succes- 
sion of lessons which will result in the growth and progress 
of the soul that is receiving the schooling; that suffering is 
the means whereby even Jesus, "the Captain of our salva- 
tion," was made perfect Moreover, when the lesson has 
been mastered, it is not necessary to multiply agonies and 
be re-crucified over and over again, when the work assigned 
has been properly done the first time. 

The unthinking or middle-of-the-road people who look 
to others to direct their uncertain wanderings are usually 
seen to MISTRUST, themselves, their God and their fel- 
low-men. 

The Fatalists and Disbelievers and other pessimists DIS- 
TRUST. 

The Faith-ists — those who believe in themselves, God 
and their fellow-beings, simply TRUST. 

Faith is a thing which can be developed or dwarfed, 
built or blighted, according to the thoughts, attitude and 
judgment of the individual. "Thou shalt not tempt the 
Lord thy God," was the answer the tempter received when 
he invited the Master to make a demonstration by casting 
himself down from the mountain top. But people who lose 
faith can usually find that they have done something quite 
as foolish as compliance with that suggestion of the tempter, 
and are blaming God for the result. 

We might therefore say, that there are two kinds of 
Optimists: Sanguine or Visionary and Sane or Practical. 

44 



We should take heed and see that we are of the latter class. 
Optimists are those who yearn and look for, 
that which is highly romantic, extraordinary, and quite im- 
probable, as well as quite unnecessary. They also expect 
an interruption to the normal operation of things through the 
Law of their action and of proper consistency of conduct. 
Such Optimists are usually found nurturing some wild vision 
of success without effort, and happiness without compliance 
with conditions or accord with qualifications; without a 
basis of reasonable circumstance or common condition ; 
without regard to justice and ratio of result to investment. 
These folk are well named Dreamers for they are often 
found idly dreaming of fame, riches or whatever seems de- 
ferable to them as a basis for happiness. While entertain- 
ing this dream, they are likely to be "away up in the 
clouds" of happy, sanguine fancy and selfish gratification. 
But Lo! a little later we find them dropped to earth with 
a sickening thud — all in a heap — down and out with dis- 
appointment, despair, and discouragement, from the burst- 
ing of this, their latest bubble. In a way, we must sympa- 
thize with them, yet we know that they must suffer in order 
to be in shape to "come out of it." They must learn to 
substitute cheerfulness for this visionary, "pipe-dream" 
ecsiacy. They must learn the Law and its operation and 
consider it in quiet, calm deliberation, realizing that God is 
no respecter of persons. They must learn to substitute cool 
calculation and hard work — that is, sincere, earnest, intelli- 
gent effort, for idle Dreams of fulfillment by an Aladdin's 
Magic Lamp. 

We all need to adopt for our daily prayer the request 
that God give us "the spirit of a sound mind"; and having 
obtained it we should guard it carefully as a gift more 
precious than the gold of Ophir. 

45 



The Sane or Practical Optimists are those who ask for 
the continuance of the operation of the Law of justice, or 
cause and effect. They yearn for and look for, only that 
which is consistent, impartial, impersonal and an expression 
of Divine Good which is good for everybody. 

Such Optimists may be found with single-eye, following 
the foot-prints of Truth, visioning and visualizing its opera- 
tions as the majestic fulfillment of Divine Destiny in whose 
beneficent sunshine is the blessedness of Love and change- 
lessness. These souls can look unflinchingly at the situa- 
tion, no matter how appalling it might seem, without fear 
or doubting. They kn°®> that a brave heart and clear 
mind can find a solution to knotty problems that would 
overwhelm the weak and faithless. They find compensa- 
tion for trails in the realization that thereby are they 
enabled to grow — learn by the mastering of this difficulty, 
how to overcome a bigger one and acquire power in the 
process. For by this means do they find surcease from 
monotony and joy in the exercise of intelligence and faith, 
ingenuity and energy, in grappling with the monsters of be- 
fanged circumstances, temptations and lies, which pick an 
unfair battle-field and a trying time to make their drives. 

The Sane Optimists realize that if we would hunt as hard 
for a cause for rejoicing as those of dyspeptic, melancholic, 
spoiled dispositions are persuaded of their weakness to look 
for an excuse for waiting, we will find a sure basis for be- 
ing happy and a dependable means of retaining faith in the 
eternal Father. 

One of the saddest sights a person could witness, is 
that of a man who has lost faith in his fellow-beings. The 
core of things is rotten, in his eyes, and no matter how rosy 
and inviting the exterior might appear, he involuntarily sees 
the center as decayed and the whole thing as a means of 
luring him away from his present holdings of good. It 

46 



makes him a spiritual miser, robbing life of much of its 
sweetness, and defrauding him of many happy experiences. 

But let him who has become embittered consider a mo- 
ment and he will see that he is judging the entire Race by 
a few individuals. Perhaps he drew this experience to him- 
self by having in his own consciousness, a little of the same 
leaven which made the man who wronged him deal with him 
as he did. In some cases it may also appear that there is a 
desire to "get even," which proves that the lesson was 
needed, but has not yet been mastered. 

Could these who have been imposed upon and deceived 
only realize that that there is no loss but the thought of loss; 
that to be shorn of earthly possessions but rids them of re- 
sponsibilities; that to be disappointed in love is not so bad 
since it may mean that one has been spared the hell of liv- 
ing with an unworthy person. The majority of married 
folk feel, after a few years of married life, that marriage 
is only a matter of bondage and responsibility and a forget- 
ting of liberty and a loss of the right of pleasing one's self. 
The love one gives is the best of it anyway — having some- 
one to love; so, cease repining. 

Or, if the wrong was theft of a life-work, or usurping of 
fame, could the injured one but know that, whereas the 
world could not give the rewards that would otherwise have 
been his, yet God does not mistake nor forget. The interest 
in the work and the good done humanity, a consciousness of 
growth and the unlimitedness of possible progress, is 
sufficient compensation. Could he but realize that it is 
not within the capacities of material things or persons or 
properties or fame or conditions, to confer a beatific state 
of bliss, surely he would cease soiling the air with sulphurous 
abuse, or making turbid, his stream of consciousness with 
resentment or hate. 

47 



To have faith in man, one needs but to know that the 
average man is merely a crude sample, a God-idea in the 
making, a diamond in the rough, and that whatever ignoble 
traits he may be seeming to manifest at present, he is taking 
a course in the Divine School that will procure the needed 
bumps and hammering and enlightment, which will enable 
him to finally reach the joy of his Lord prepared for man 
from the Beginning. 

We should have faith in man because by doing so we 
reiterate the perfection of the model and therefore 
tend to keep it in the mind of the individual. We 
are all aiming for the same goal, but are in different stages 
of unfoldment; and we can rise the faster ourselves if we 
entertain wholesome thoughts about our fellows. We will 
only see the bad of which we conceive. 

Let us be sure that there is Joy for those who keep the 
faith- — faith in God and faith in man. Let him who has 
lost these precious possessions ta^e heart Let him make 
an experiment of "Forgetting those things which are be- 
hind and reaching forth unto those things which are before, 
pressing toward the mark for the PRIZE of the high call- 
ing of God in Christ Jesus," the Ideal Man. Let us con- 
sider that if v/e do not have faith, we are casting into the 
discard one of the three vital elements oi our being; that we 
are leaving unused the great dynamo which generates spiri- 
tual energy and enables wireless contact with the Divine 
Abba-Atta — (Sanscrit for God, meaning Father-Mother). 

Occasionally we find one who stubbornly clings to bitter- 
ness as a tramp clings to his rags and grime. If such a 
caricature of a real man could be induced to "stir up the 
gift that is in him," he would become clean and joyous, 
clothed with purple and scarlet. Would that this soul could 
be induced to pause and consider the truth of these state- 
ments : 

48 



He that nurtureth bitterness poisoneth his own soul, 
standeth in the way of judgment, hideth himself from the 
light, meddleth with his own welfare, stilleth the fountain 
of his own joy and satisfaction. 

The wise, "fretteth not himself because of evil doers," 
for he knows that he who defrauds his fellows hastens his 
own destruction, i. e., the end of his present freedom and 
privilege. Every mean or wicked act is a boomerang return- 
ing to smite the thrower ; he will surely be obliged to pay and 
with interest, in the Divine Justice and Economy. Annie 
Besant says, "Ignorance is the only real evil." And ages 
before, Plato said, "The only sin is ignorance." 

Believing in God and man will soothe the heart-ache and 
loneliness that comes when one shuts out the sunshine of 
faith, and shivers in the shade of darkness. It will sub- 
stitute for that bitterness (which is as of gall), a sweetness 
of spirit and a delicious spell that comes into the life along 
with the entrance of gentleness and forgiveness of one's own 
self and one's so-called enemies, and of all the world as 
well. With these will also come peace and a deeper un- 
derstanding of life and the ways of men. 

It is not to be understood that we are to become so en- 
raptured with this idea of having faith as to become easy, 
gullible victims for the sharpers who are looking for just 
such trusting idealists. We should believe in the predomi- 
nance of justice, right intentions and benevolence — the prog- 
ress of the race — tut this does not mean that we are to be 
excessively credulous — thoughtlessly throw ourselves upon 
the mercies (?) of designing and cruel persons who mas- 
querade as philanthropists or promoters or disinterested 
boosters. 

It is not to be inferred that to believe in our fellowman 
means that we are to cease using our wits, good judgment 
and perspicacity, (common sense), placing ourselves, our 

49 



funds and every possession unguardedly in the hands of 
strangers, charlatans, grafters, swindlers and other unprin- 
cipled, selfish men, who serve the carnal mind. 

On the contrary we are to protect ourselves against such 
weakness and deception. Having fellowship with God will 
so electrify our mental processes and spiritual perceptions, 
that we will be enabled, finally, to overcome all ungodliness. 
We will be able to see through every base scheme, discern 
every subterfuge, and thereby protect ourselves and our 
loved ones. Bible students well know the artful 
tricks that were played to trap the Master; but he out- 
witted every ruse and confounded every mischievous en- 
deavor. So with us. When united with Him, we shall 
find ourselves enlightened as to how we should meet every 
situation. 

To believe in humanity, simply means that we should be- 
lieve that humanity is good at heart and intends to do the 
right thing; that it purposes to grow and evolve and be 
translated into the spiritual — into the very Kingdom 
of Heaven — the world of Reality — where all men do the 
will of the Father; and where, therefore, there is no such 
thing as free moral agency — only freedom to do right con- 
tinually; where righteousness is the wish and will of every 
inhabitant of that blessed Country. 

No one should ever entertain for a moment, a thought 
of committing suicide and ending it all Living is the test 
of faith, of courage. It is the duty of every soul, to see 
the game through. No matter what comes or fails to come, 
we should realize that true Faith is a~knov>ing — under- 
standing; and that if we continue able to manifest life in 
the flesh, no matter how purposeless, inconsequential and 
unsuccessful that life may appear, it is yet for a good pur- 
pose — either to the individual who seems so distressed or 
to others whose lives he may be influencing without know- 

50 



ing it. He may be reserved for a later work of which he 
does not dream. If he continues to live, he may find the 
way, the Truth. In the grave there is no advantage. 

The fuse to a charge of dynamite may be very long — 
the spark crawl slowly toward its goal. But when it ar- 
rives, the liberation of power is quick- So with the in- 
dividual. There may be a big load that needs the very 
strength he holds. He must wait. The light ofttimes 
comes quickly that was long delayed in arriving. We must 
have faith, even in the dark ! 

Have you been called upon to bury the one you love 
best? Even then, have the faith to believe that "He that 
doeth all things well," has not forgotten His law of Good — 
that all things still work together for good, and that every 
apparent ill will be turned to good account through the 
action of God when we qualify for it by our own right 
attitude of mind. Whatever reverses or trials come, let us 
have the faith to say: "Through my at-one-ment with God 
in Christ Jesus, I am a strong man. I am bigger than any- 
thing that can happen to me. There is no actual loss. The 
completion of all that is good which I purposed in my heart 
to do, through the help of God, will be accomplished in 
heaven if not on earth. There is no separation. He that 
sleeps shall surely wake. The children of God are one in 
God. Eventually, Good must triumph. All that is Good 
is eternal!" 

Faith is as a three-leaf clover from the Elysian Garden. 
One leaf is believing in one's self; the second is believing 
in God, and the third is believing in one's fellow man. The 
faith thus constructed is the Faith trumphant. Moreover, it 
is a normal faculty. It is a basic principle of our being. 
The child believes more readily and firmly than the sophis- 

51 



ticated adult. Faith is only genuine when founded upon 
Principle. Blind belief and superstition do not avail. We 
must believe; but we must believe intelligently. 

Let us have faith. It is a good habit. It proves a 
proper foundational principle contributing to 

THE JOYOUS LIFE 



:>2 



ESSAY VI 

BENEVOLENCE 

Joy Through Seeking Ones Own in the Welfare of Otheri 
By Arthur Franklin Fuller 



Benevolence is the disposition to do good to others — the 
outward proof of good-mil. It is the visible manifesta- 
tion of the love of mankind, accompanied by a desire to 
promote their happiness and welfare. It spells kindness of 
heart, charitableness, the disposition to improve the moral 
well-being — the character and conduct of others. 

The practice of seeking one's own happiness or good, 
through thoughtful endeavor, looking toward the happiness 
and good of others, is Benevolence. In other words, it is 
the antonym of selfishness and self-seeking. This practice 
is the basis of self-abnegation, and not only sweetens life 
but produces blessings of which the selfish know not. 

But here again is a joker in the pack. If a man is 
benevolent because he thinks it makes him great to be so. 
and not through the love of the beneficiary — not through 
the love of doing good — he is doing right in the rvrong way, 
to the extent that his motives are not on a par with his con- 
duct. He is really appearing to be better than his motives 
justify. This is productive of gratified vanity and egotism 
— not the growth that he himself imagines. To have the 
name is not necessarily to have the game. To have the title 

53 



does not guarantee that the holder has the spirit and quali- 
fications that should go with it. 

Sometimes a rich man strives to ease his conscience by 
benevolent practices. He realizes he has committed others 
to pauperdom by taking advantage of the mere fact that he 
had the opportunity, the power and far-sightedness to do so. 
Such benevolence is not the true love of God and man, but 
a proof of the injustice of the accumulation which circum- 
stances have made possible to him. Restitution is not 
Benevolence. Deeds of mercy performed for show will be 
greatly discounted in the day of Judgment. 

Then there is another pseudo-benevolence in public chari- 
ties the sole purpose of which is to rid one class of the claim 
of another — as the case of institutions founded to remove 
from the sight of the rich, the sufferings of the poor. The 
result may be a benefaction but the motive is not noble. 

The practice of kindness gives exercise to the finest in- 
stincts. Thoughtfulness regarding the comfort or welfare 
of others causes the doer to be as God to someone — for He 
alone doeth good. That soul who obeys the Law of Kind- 
ness is lining up with the forces which will bring about the 
happy Millenium — thejrleign of Righteousness and Love. 

We are so accustomed to thinking of Benevolence as the 
charity of the rich that we are inclined to lose track of the 
fact that we should be exercising it daily and hourly toward 
our fellows. We should give ourselves as well as our 
substance. We should be charitable in our interpretation of 
the acts of others, avoiding undue censure, condemnation and 
destructive criticism, as well as unwholesome gossip. This 
phase of Benevolence is quite as important as the more 
common aspects. 

In our endeavors to cultivate this contributor to the Joy- 
ous Life, we should also bear in mind that we should strive 
to be indulgent in appraising the work and conduct of the 

54 



Other Fellow. We should know that the life he is living, 
the work he is doing, is likely the right way for him al- 
though a different road, or a different phase of expression 
and development to that v/hich is the proper course for you. 

We can aLo be Benevolent by "burying the hatchet" — 
by casting out the little devils as well as the big ones, and 
not indulging in petulance, fault-finding and fussiness. Pour- 
ing out more Love is the irresistible cure for discord and 
the sure method of establishing sweetest harmony. 

The perfect exemplar of Love, said: "If you bring 
your gift to the altar as an offering to God and there re- 
member that your brother or fellow-workman, has aught 
against you, leave there your gift before the altar and go 
your way and find your brother and first be reconciled to 
him and then come and offer your gift unto God." It seems 
as if he figured that we "must love man whom we have 
seen" before we can hope to love God with whom most 
people have but a very slight acquaintance and less fellow- 
ship, which is a poor way to live this little span of life 
of ours. He seemed to feel we should get in harmony with 
man before we could square ourselves with God, and find 
credit and recognition in the countenance of the Divine. 

If the race could unite today in being Benevolent it 
would cure every malady that exists. We cannot change 
the entire world perhaps, but we can govern our own minds. 
Let us conquer ourselves. Let us at least fulfill the direc- 
tions: "And be ye kind one to another, tenderhearted, for- 
giving one another, even as God for Christ's sake hath for- 
given you." That is B 7 enevolence. 

And speaking of gifts: Some gifts are made out of a 
spirit of comradeship, a desire to share blessings with the 
object of love and consideration by the dear donors. But 
in other cases, the gift is not the sharing of the overflow, 

55 



the abundance, but comes by self-sacrificing, by pinching 
and planning, in order to give unstintingly, lavishly. 

Surely the gift that is offered as the fruit of personal 
service — of blood spent in the effort to make a few dollars 
or cents as the case may be, in order to be in position to 
make a present; or hours put in after a day's work in or- 
der to fashion the present itself; surely these are the most 
estimable gifts, since they come, as it were, out of the in- 
dividual, 

"The gift without the giver is bare," and yet, so many 
folks are really lazy about their giving. They discharge 
the obligation as expeditiously as possible by means of a 
piece of money carefully sized so as not to deprive them 
of any little comfort or pleasure, and so as not to occasion 
them any embarassment or shortage or thought. Whereas 
it is only the thought, the heart and soul that goes with the 
gift that can possibly give it a value. For the gift is mere- 
ly an outward expression of an inward feeling. Here 
again, the motive, the impulse, the sincere regard is the thing 
to be considered. 

Hence, if a person has a mood of Benevolence, and 
takes a walk down Broadway to find any object whereon 
to visit it; and there beholds some unfortunate human who 
is evidently there for the express purpose of affording such 
kindly disposed persons an opportunity to exercise this lit- 
tle-used faculty, or more especially to provide for his per- 
sonal needs, the Benefactor might do well to pause and con- 
sider himself as well as the unfortunate one, and analyze 
his own motives in this proposed expression of Benevolence. 

On such an occasion, we might wish we were privileged 
to take this would-be Benefactor aside and say: "If the 
reason you want to give this unfortunate person a gift, is be- 
cause you judge him to be a worthy person, a wise, spender 
—one who will not abuse this charity; because everybody 

56 



speaks well of him and it is evident he is really a poor, but 
good man — one who is now living and has always lived an 
exemplary Christian life — a life of patient, willing sacri- 
fice and resignation to what he probably considers the 
scourging or chastening of a Pitying Heavenly Father! then 
make your gift and hope for a better spirit when you've had 
a little more practice. 

"Or, if the reason you want to help him is because you 
and he formerly lived in, or worked in the same town years 
ago; or because he has an English-sounding name, a Jew 
nose, a Limburger breath, a garlic flavor, or French- 
poodle-dog ears; or because 

"Long ago you and he made love to the same girl, but 
you beat his time and got the girl and her money and you 
can therefore afford to be a little compassionate to this un- 
fortunate fellow-being ; or because you believe that he is and 
long has been a Saint and therefore will likely have a good 
'stand-in' with the Creator and you want him to pray for 
you; then play ball! 

"Or again, if the reason you want to show this guy that 
your purse is well-lined, is because you believe that he is 
made of the right stuff, and that if he could be restored to 
health he would be a good money-maker; and maybe if 
you help him he will some day be restored and, being a 
hustler and capable, would make a first-class son-in-law and 
could marry your daughter, (an old maid whom nobody 
seems to want) (or who is so lovely, perhaps, that you feel 
her sale should surely net a rich husband so you will be re- 
lieved of the responsibility of making a living any more af- 
ter the marriage; and you realize that if this unfortunate 
can be kept alive long enough till he gets the right idea he 
could sure get well and then take that job of providing for 
your daughter and you too) ; and that as he is such a kind- 
hearted guy, he would be very useful in the matter of 

57 



keeping the flies shoo-ed away from your bald head while 
you take your afternoon naps; because his father was a 
minister of the Gospel; or because his father was a good 
business-head, and taught you how to "skin" the public, 
how to keep prices and profits up and wages down, and to 
whom therefore you will be eternally grateful; why then, 
bestow your gift — you need to give more than that poor 
cuss needs to get. 

4 'Or, if you feel that you want to give this man a gift 
because his father was a fellfow club-man, (or club- 
wielder) ; a brother lodge-member, a labor-leader, a fellow- 
strike-breaker, a pal-bandit, a fellow-card-sharp, a gambler 
or a successful horse-thief; or because his father was a pub- 
lic benefactor, in that he (;n blissful agreement with the 
laws of nature) was responsible for the birth of this (at- 
one-time) hopeful (though now evidently hopeless) being; 

"Or if you want to do this charity because neither the 
said unfortunate's good mother, nor her afflicted son, were 
(or, if you represent the opposite class, then if they were 
not) booze-fighters, revivalists, fellow-ghouls or crooks; be- 
cause you do trust that sane mortals, and this subject in 
particular, would rather serve God than the devil, be in 
comfort than in misery, 

THEN 

you had really better 

KEEP YOUR GIFT! 

"Tell you why. If you own a copy of that little old- 
time Book, called the Holy Bible, regarded by some as of 
similar worth to Granny's Almanac, suppose you dig it 
out of its dusty corner and look up that old yarn about the 
guy that got beat up by robbers and dumped in the ditch, 

58 



and a low-brow guy with a tender heart, called the Good 
Samaritan, came by after the high-brow ginks had passed 
up the victim, and treated him like a human being. By the 
way, there are quite a few tol'able fair lines in that old 
relic, that we have been passing up as a lot of old fogy 
dope and nursery rhymes, but some wise head recently got 
up somewhere and roared out that about all the ideas in all 
the books and the Truth in particular was in it. Well, this 
guy on the street has one and he felt as if he would rather 
anybody that didn't own one had better quit the picture- 
shows and charity-stunts till you could stow enough gift- 
money to get you one. 

"The main idea of referring you to that Samaritan tale 
is to ring up the dog-gone wig-wag that says, 'look out for 
the cars,' so as to induce you to line up and watch this 
short-train — little stub-special — of ideas, ramble, rumbling, 
short-train of ideas — this little stub-special— ramble, rum- 
bling, reason-ward. In this way, you will not fail to note that 
the G. S. did not stop to ask if the abused man was a good 
Republican, a loyal citizen, a fellow-socialist, anarchist or 
Bolshevik? whether he "chawed" Star Tobacco or Navy; 
wore Union-made clothes, always bet on the dark horse, 
or the under-slung speedster auto, believed in the exercise 
of the Mosaic Law in the matter of Divorce? 

"Nor did that good-hearted Samaritan inquire whether 
or not the fallen man approved of Bridge, Poker, round 
dances, square politics, a purified stage, Public Dances, 
Bunny-hugging, Shimmie-dancing, Sunday baseball and pic- 
ture shows, 2.75% beer, camp meetings, moonlight picnics, 
both-sex hiking parties in the mountains without chaperones, 
or whether or not he believed in God, man, woman or 
devil; wine-suppers in private booths, wiener-roasts on the 
beach, co-ed schools, brandy-sauce on plum pudding, to- 
basco sauce on roast beef, see-more waists, tight-and-short 

59 



skirts, bright colored hosiery for buxom ladies, or one-piece 
bathing suits for exceptionally well-formed females. 

"In fact, brother, let this train of thoughts not fail to 
cause to register on your brain-pan, that the said G. S. 
did not even ask this unfortunate victim of the hard-hearted 
robbers, if he believed in the Darwinian Theory, Infant 
Damnation, a Double Moral Standard, whether he was a 
Christian Scientist, Russellite, Catholic, Atheist or Free- 
Lover; whether his father had been a religionist, a politi- 
cian, a lodge-man, a clansman, a mummy or a monk, but 
got busy right away and did for that abused man as he 
would have wished the latter to do for him if the case had 
been reversed. 

"SO NOW 

"If you have a Gift to bestow upon this unfortunate, and 
feel that your motives are all right; if you feel that you are 
firmly convinced that he really needs the money, or the 
shirt, and is not there to impose upon your Benevolence, and 
that with equal opportunities with those you have enjoyed, 
he might have made at least as much of himself as you 
have made of yourself; and if you feel that he would likely 
have preferred to have had a chance to play the role of 
Giver instead of Recipient; that he has put up as good a 
fight as he could with his amount of pull on the Bureau of 
Power and Light — his degree of ability to lay hold of God 
Almighty — Truth — and that, after all, it is pretty hard to 
have to put your pride in your pocket and get out on the 
street to earn a living, if the police or Charity Organizations 
are willing to let you ; if you can see there is a chance that if 
your lot had been this fellow's maybe you would have de- 
generated even more than he has; 

"If you want to give him something because you feel 
that he would do as much for you if the positions were re- 

60 



versed; because you would rather boost than knock, help 
than hinder; because you have heard it said that "Charity 
covers a multitude of sins," and you realize that your 
record is not altogether spotless and that you may need a 
wee bit of heavenly grace from some source or other to get 
you a Pass through St. Peter's Gate, then 

GO AHEAD 

BESTOW YOUR GIFT 

and likely you will find that the unfortunate man will sense 
the fine spirit in which you are doing this benevolent act 
and will accept it so gladly, quickly, easily, that you will 
realize that it is almost as sweet to be WELCOME as to 
be a v/hole man and in position to make things come your 
way." 

This then, is a plea for more and larger Benevolence; 
that we try to be more kind and generous to everybody, in- 
cluding ourselves. And, looking toward a greater, more 
extensive and increasingly beaming content and the Joyous 
Life, that we strive to be more charitable in our estimate of 
others and their work; that we try to be pleased even with 
the efforts of the poor ginks who are hoping to continue 
pulling down their weekly allotment of simoleans, (their 
little pay check), by journalistic effort in our daily news- 
papers and the monthly magazines. This is a plea that we 
strive to be more tolerant of the poor, struggling writer who 
essays to please with essays which are more or less punk 
and poor. Like as not he himself is well aware that he 
is not as great as Emerson, Bill Nye or George A,de. 

Thus in exercising Benevolence toward such a key- 
puncher of the defenseless typewriter, you will gradually 
acquire the habit of reckoning that if such a writer has but 
succeeded in whiling away a bit of more or less spare time 

61 



and making you realize you could have done the writing- 
job better yourself, then at least he has given you a chance 
to realize your superiority over some ginks who have been 
less favored than yourself in the way of gifts and opportuni- 
ties to develop them. And yet these same hurried, harried 
writers find it necessary to earn a living somehow and this 
writing game seems the best way — the least of many evils. 

And if by his efforts you have been induced to make a 
purchase of more or less valuable printed matter through 
your new intention to practice Benevolence, and you have 
thus been induced to part with a piece of money on this 
account, try to realize that somebody had to be the goat 
and perhaps you were as able to stand it as the next one, 
reflecting also that a really benevolent man is a good loser 
and doesn't carp or squeal. 

Furthermore, this is a plea that you try to be more con- 
siderate of the mere flesh-and-blood clerks who, though 
ordinary human-beings, are expected to serve people in the 
stores and cafeterias, with celerity and telepathic under- 
standing, being able to know what you want better than 
you do yourself, since you are "just looking," and the sales- 
manager will also be looking over her check-book at the end 
of the day and argue for her advance or dismissal on the 
strength of the total of sales. 

Also for thought regarding the well-being of the more or 
less bone-headed, deaf and pre-occupied girls who do not 
even have time to chew gum owing to the visiting that is 
now done by phone, but sit out their watch with a nerve- 
cracking devise fastened over their heads to make their ears 
connect with the plug-holes in the blooming switch board; 
where the buttons have to go to get you in shape to talk to 
your party who is too far away to holler at. These bunches 
of skirts are also trying to make a go of it by serving you 
and can do their little stunts of mixing things up, to match 

62 



better advantage if you will be charitable, realizing they 
are merely human-machines and may really sometimes have 
something else on their minds besides beaux and your anx- 
iety to pour your bit of chat into the ear of some party at 
the other end of the line by means of the black funnel which 
is to be held to his ear till you get it all said; so that the 
listener fully misunderstands you and goes away with a 
grouch or a spell of blissful ignorance of what was wanted 
of him because you were too lazy to write a letter or have 
a personal interview as you should have done. 

This is also a plea that you try to be more tolerant of 
the poor minion of the law (whom "us boys" call the "traffic 
cop" or Harness Bull) who stands out in the hot sun on 
the busy corner and makes funny motions and funnier faces, 
while upholding the dignity of the Law, and makes you wait 
longest when you think you are most in a hurry to connect 
with what you are going after. 

Just try to realize that this brazen-faced boss of the 
corner is following this vocation as a means of procuring 
his weekly stipend of filthy lucre and sordid dough — that is, 
in other words, the £a/e whereby he is enabled to feed his 
kiddies and keep them in school and supply the maternal 
bunch of skirts that presides at his domestic dug-out with 
the means of keeping the grocer and butcher from holding 
too much of the necessities of life, and the milk-man from 
having too big an ice-bill, and the landlord from getting 
nasty — and to also buy fodder — not bread and butter ex- 
actly, nor "staff-of-life and grease" as they call it at Mrs. 
Casey's boarding house, but the gas-chow and slime for 
the tin lizard that carries this unit of the Great American 
Home, down to the beach on Sunday afternoons. 

For these instances of need of your Benevolence, seem to 
be a proof of the proposition that the practice of Benevo- 
lence is a great aid toward the Joyous Life. 

63 



To your kindly consideration are recommended the fol- 
lowing 

RESOLUTIONS 

Pxsolved 

1. To be charitable to the fellow who thoughtlessly, 
inconsiderately or ignorantly, butts in when we are busy. 

2. Since there is a lot of work to be done in the world 
and somebody must do it, and as we find life seems to lack 
interest at times, we will jump in and start something and 
not wait for the Other Fellow to do it. 

There's many a one 
Whose work's not done 
With the setting sun 
These strenuous days 
Of bed-rock ways 
And failing stays! 

So if ours is done and we still feel fit, we will pitch in — 
show our benevolence, and lend a hand. 

3. That when some guy is trying to be good and do 
good, we will help him out. 

4. That when a guy wants to indulge in that famous 
indoor-sport of working up a healthy giggle, we won't spoil 
the scene by calling him a rummy bloke or a nut or a plain 
fool, because it upsets a guy when he is called by certain 
kinds of pet-names. Even in such a case, we will use our 
Benevolence — we will help him out too and double the said 
giggle. 

5. That when a soul needs a little love— no matter how 
homely or unprepossessing or unattractive he or she may be; 
no matter how old or broken — we will be a good fellow 
and GIVE a little love, passing up that delightful thrill of 

64 



pleasure and satisfaction we crave and experience when we 
bestow a caress upon one who draws our ardent impulses. 

6. That when a guy is trying to be funny on the stage 
or in a book, we will also help him out by trying to respond 
to his effort to tickle our funny-bone; willing to crack a 
wrinkle and treat our royal "tummy" to a thorough jiggle 
by means of a hearty giggle. We understand that the 
adepts claim that if you keep trying you can get the habit 
and will find it good fun after it becomes automatic. Claim 
it's good for the liver too. (S'pose that means if you are a 
good liver, you'll have a good liver). 

7. That when we meet up with someone who wants 
to be wise and we see how we can show him something 
about the game, in some little particular, we will loosen up 
and help him out too. 

8. That when we happen upon a rare bird — find a per- 
son who is actually content with his lot in life, feels satis- 
fied with the deal the Powers- J hat-Be have handed him, 
finds no fault with making the best of his situation in life; 
a person who seems anchored in the little harbor of Peace- 
of-Mind 9 (which means he is content with his humble home, 
meagre opportunities for himself and his family, his wages, 
and the simple life open to him) ; a man who appears to be 
satisfied with his simple faith and the old-fashioned concepts 
of God and Right and the open-faced ideas that have proven 
by many to be good enough to live by and keep them out of 
jail, and to die by too, and who evidently feels satisfied with 
the justice of the universe: 

We won't disturb him, nor upset his little joy-world with 
any new-fangled notions about philosophy or up-to-date or 
Ancient Religions; we won't try to give him something he 
did not ask for and is not ready to exchange for the ideas 
which have been dear to him for a long time; we won't 
spoil his peace of mind by handing him a lot of mixed- 

65 



thoughts that keep people from enjoying life; we won't hand 
him a bunch of literature and clusters of sermons, and 
smother him with a lot of dogmatic platitudes, thinking it 
is up to us to evangelize the world in general and this poor 
guy who cannot get away from us, in particular. Even here, 
we will persist in functioning through our celebrated bump 
of Benevolence. We will stay in our own back-yard and 
roost under our own little vine and fig-tree and let this be- 
nighted neighbor have a similar privilege. 

9. That, should we find ourselves "getting blue"— 
feeling that nobody loves us and the high cost of living and 
various other adverse circumstances make life not worth 
while; that, since our "sweetie" done turned us down, or 
some other dear cronie has gotten tired of us, and we feel 
all tore up and 'bused, so that we reckon we don't want to 
live any more — wish we were dead; then, at that cricfyet-al 
(critical) moment we will strike an attitude or a match or 
something that won't hit back, and pull ourselves together 
and recall Elbert's glorious words. (You remember Elbert 
— the real guy who organized that what-you-may-call-it- 
place — why, the Boy-Grafters, or Ray-Shafters or Toy- 
Crofters or something that-away, down there in York State 
near where the Herkimer County cheese comes from — you 
remember ! Well anyway, his name — something about squash 
— Oh, yes — Elbert Hubbard. That's him.) He said: 
* 'Don't take yourself too damned seriously." Great orator, 
was Elbert. So we have resolved to be good to ourselves 
even here, and exercise our Benevolence. We are perfectly 
willing to do this because we realize that Benevolence needs 
exercise, especially as he's getting a bit old, and will get so 
fat and lazy, just like Mrs. Casey's dog down at the board- 
ing-house, and there are so many places that Benevolence is 
needed. Hence, we will reflect that this is indeed the finest 
little old world we ever did get into — at least, the best we 

66 



remember anything at all about. Hence, we will cheer up 
and make the best of it. 

10. And it is further resolved, that should we meet a 
guy who wants to get the money, we will be a sport, and 
come across, (at least to a reasonable extent, but reserving 
a few things — for instance, those swell silk sox that our 
best girl gave us for a Christmas or birthday present) ; 
loosen up as requested, in order to do our part to encourage 
him in his worthy ambition. 

We will do this partly because we realize that he will 
only spend the money again anyway, and it's all right just 
so long as money is kept in circulation. Stagnation, hoard- 
ing — that's what sets the world back! And then too, see 
all the fun we'll have! We will have the knowledge of 
having done a noble act, and will have the interest, the 
purpose, the necessity of earning some more. That will 
at least keep us out of mischief, and maybe prevent our 
landing in jail. So even here, Benevolence is salutary and 
it will pay us to help out. Also, by helping the Other Fel- 
low to get what he wants, we perceive that we will start 
the ball a-rolling and the first thing we know, we will be 
getting what we want. And, checking over our personal- 
rvant column, we find there are quite a bunch of things we 
hanker for a great deal more than for money; and most of 
them are things which money cannot buy — as, for instance, 
the Joyous Life. 

"Count that day lost whose low descending sun 
Views from thy hand no worthy action done." 



67 



ESSAY VII 

WORK 

/op Through Occupation and Service 
By Arthur Franklin Fuller 



The most miserable person in the world is one who has 
nothing to do. The next in degree of wretchedness is one 
who has very little to do and no equipment wherewith to 
do that little — one who has something to do and nothing 
to do it with. 

There is no such thing as standing still. The movement 
may be so slight as to be imperceptible; nevertheless, every 
instant there is movement in body, mind and spirit. It may 
be either upward, toward the heights of perfection, or back- 
ward towards disintegration — slipping downward toward a 
lower level. But the greatest souls are those who dare at- 
tempt the ascension of the various higher planes, who fear 
not the migratory difficulties and adjustments, but as a good 
ship dread not to put out to sea. 

It would seem that there is a point of difference which 
should be marked by every thoughtful person, between 
selfishness as it is commonly defined, and a noble interest in 
one's self co-ordinated with the love of one's fellow man and 
the love of God in making up a system of principles which 
shall constitute a basis for conduct. 

Apparently there is no word in good standing and com- 
mon use that exactly covers such a meaning. Indeed, it 

68 



seems not easy to coin one. If we start with se//, we perceive 
upon analytical reflection, that it means the individual as 
the object of his own reflective consciousness; the man as 
viewed by his own cognition as the subject of all his mental 
phenomena; a distinct individuality; a perception of a dis- 
criminative, discernable one-ness or awareness of existence 
and action. 

But how shall we proceed? The list of seZ/-compounded 
words is indeed long. A certain writer of note selected 
selfness; but the dictionary gives it the same meaning as 
selfishness. It is doubtless proper to give words an idealized 
meaning for a particular purpose, but it is still better to 
employ words which are familiar to all and need no justifi- 
cation; words which are free from complications and special 
meanings as attached to them by local, unheard-of writers 
who can hardly constitute good authority. 

Self-love seems to be fairly well adapted to our use just 
here, but again, the common acceptance makes its simple and 
unqualified employment dubious. And yet, Stewart says: 
"Not only is the phrase self -love used as synonymous with 
the desire of happiness, but it is often confounded with the 
word selfishness, which certainly, in a strict propriety, denotes 
a very different disposition of mind." 

However, the majority of readers, would, in spite of 
themselves and this brief attempt at clearer definition, be 
inclined to attach to the term self-love, the old, sullying 
aroma of selfishness. Notwithstanding, this word in its 
highest sense, should convey a meaning of conscientious con- 
sideration of the relative value of ways; a choice, following 
proper deliberation, founded upon a basis of the progress, 
well-being and happiness of the individual and the race. 

However, as self-love is not wholly delivered of the taint 
of baseness, the stain of selfishness, perhaps we can be ex- 
cused for employing a less common word, selfial. This 

69 



word indicates a proper regaid fur <*ne's self and one's own 
interests, embracing those of self-conservation, self-culture 
and self-conduct with relation to the progress and well-being 
of the individual. Selfial also includes consideration of the 
attainment of these by the fairest and yet most effective 
means, having in mind at the same time, principles of liberty 
and the rights of others as well as one's own. An unfailing 
monitor is the precept of equal rights for all and sufficient for 
each. 

It is hoped then, that the kind reader will endorse the 
use of the word selfial, for the present purposes. Your 
indulgence is solicited that we may give to this word a sort 
of idealized meaning which shall include conscience and 
consideration for others. Hereby we shall not seek our own 
good at the price of another's progress, or well-being, or 
happiness, but shall choose only that, which, even in the 
utilization of others or their possessions, will enable us to 
conduct ourselves in such a manner as will be for mutual 
benefit. 

Work then, is a selfial necessity. It is regarded by many 
people as a curse; but by others, it is esteemed as a mercy- 
balm or a means or redemption. For instance, in the case 
of poor Adam, who allowed himself to behave in such a 
manner as occasioned his banishment from the Garden of 
Eden. Nevertheless, the allegory is not wholly satisfactory 
from our point of view, because to those who know the joy 
of work, an existence without it must be very monotonous. 
Therefore the work which was given as a curse or sentence 
for disobedience, was really a blessing, and Adam was 
afterwards, really better off than while still in the Garden. 

Self-preservation is said to be the first law of nature. 
Let us paraphrase this and say that self-respect, or selfial- 
aspiration, is the first duty of every living soul who senses 
the Divine Urge, to Be and to Do. To those who still 

70 



sleep, this can be of little or no interest; for, "Ye must be 
born again, of water and the spirit." 

It should be urged that self-culture is the duty of every- 
one, since it is imperatively the will of God that all his 
ideas come to the full completeness of their fruition. It is 
indeed a self-evident law. Those who resist it are only 
making woe for themselves by failing to agree with and 
use the Truth, and are selfishly choosing that which is not 
for their present or ultimate good. 

Through the medium of these humble pages, effort has 
been made to construct a basis for realizing, achieving, the 
Joyous Life. The first essay endeavored to drive home the 
fact that the first thing to do was to adopt a habit of 
good cheer and a basis of happiness instead of an undefined, 
vague, weak, negative lack of basis as expressed by melan- 
choly and misery. In the second essay, effort was made to 
show the value of Education and the enhanced enjoyment 
that attended it, as a second rung in our ladder of ascent 
to the heaven of the Joyous Life. While in the third essay, 
it was shown that Ambition — the possession of fervent, 
lofty aspirations — was the third rung. Then the fourth 
essay strove to prove that God is willing, yea, wills, that 
humanity be happy and healthy and such is our birth-right. 
Furthermore that our Citizenship is certainly in the Eternal 
City; the Practice of Kindness is our proper Identification; 
Tolerance is the pass-word to the trail that carries us to the 
Treasure cached at the Foot of the Rainbow. 

In the fifth essay was promulgated, the proposition that 
belief in God and man is a most salutary practice and 
well-nigh essential to gaining the heaven of the Joyous Life. 
Whereas in the sixth essay, an attempt has been made to 
prove that, leading out from the higher cultivation of one's 
mind and one's soul or character, new and ever-increasing 
joy is obtained by accepting the Divine Invitation to live 

71 



for God "whom ye have not seen," and doing His will 
through ministering to "thy brethren whom ye have seen." 

And now in this, the seventh essay, there is a tender, 
earnest yearning to put into words a great message — -a phase 
of illimitable Truth. And yet, words seem utterly lacking- 
inadequate, a poor means for expressing so great a theme. 
Yet after this fashion some ideas may be presented in a suffi- 
ciently attractive manner, that the kind reader may be 
pleased with them. 

Elbert Hubbard said: "Blessed is the man who has 
found his work." Let us observe the difference between 
work and toil, occupation and labor, travail and drudgery. 
By work is to be comprehended, something useful which one 
can do with interest and satisfaction, for which one has apti- 
tude and pleasure in executing in a high degree of perfec- 
tion; and with which is also included an appreciation of the 
best means of accomplishing certain ends. For to know 
how to go to work is almost as valuable as a willing spirit. 
Just as in mathematics, to know the principles, the means 
of solution, is quite as essential as the recognition of the 
problem and the possession of a willingness to solve it. 

Work also means a capacity of satisfaction in maintain- 
ing a high degree of excellence in the finished products, 
looking toward the integrity of workmanship and the fulfill- 
ment of the purpose for which the task is undertaken. By 
Work should be comprehended exertion of mind or body 
that taxes the powers for the accomplishment of some end. 
It therefore applies to all trades, arts, sciences and profes- 
sions. When one has found his work, he has discovered 
that which he will joyfully give his energies and thought. 

Toil is to be regarded as that which is disagreeable; 
occupation which is harassing, oppressive, irksome. It is not 
that which one would voluntarily seek, except as a necessity 
in the matter of earning a livelihood when more congenial 

72 



employment is not to be had. Toil is obnoxious drudgery; 
severe, oppressive work; work that has no future and no 
variety nor soul-thrilling climax, for it is to be that same 
grind, over and over. 

Occupation is the form of employment in which one is 
engaged to fill up his time and claim his attention. It is 
the principal business of one's life which forms a vent for 
his energies and at the same time, the means of earning a 
living. 

Labor is hard work. It implies activity — the aplication 
of one's powers to produce or fashion by means of toil; 
strife to accomplish a clearly defined purpose. Labor is al- 
ways strenuous, though one may be cheerful in its prosecu- 
tion. 

Travail signifies labor with pain; burdensome duties 
which harass or tire; occupation that taxes one's endurance; 
anguish or distress encountered in achievement; agonizing 
labor. 

Drudgery is the word applied to menial service and espe- 
cially to work which is not only hard, but monotonous and 
mechanical. Yet no great business, profession, or art, can 
be successfully followed without the performance of much 
unappreciated drudgery. But it is through the faithful dis- 
charge of that which is mechanical and uninteresting that 
makes the joy of the finished product possible. 

Hence, work ls — useful, purposeful occupation with a 
definite object in view; wherein the vision of the finished 
product is the sufficient compensation for the sweat, the 
drudgery, the taxing of one's powers in the achieving of 
that object. 

It is remarkable to what degree occupation, labor, toil, 
travail, and drudgery can be turned into work. The trans- 
formation is accomplished by love — love of being busy at 
something useful — something which is constructive, making 

73 



toward the solution of definite problems; something which 
will give pleasure or be of practical benefit to others. 

The man who puts into his work his best toward making 
that which he fashions as near ideal of its kind as it is 
possible for him to make it in the time allowed and under 
the circumstances existing; he who puts the integrity of his 
soul and the full intelligence of his mind into his produc- 
tions, be they of head or hand or heart, will produce that 
which will convey a message of love and brotherhood, and 
appreciation of privilege, which cannot fail to bless the 
one who partakes of the fruit of his labor. 

The man digging a sewer would do well to reflect that 
his bone and brawn, his stout heart and vigorous digestion 
are possessions which are lacking by many a pale-faced 
office-man, whom perhaps he envies for his immaculate 
clothes and white shirt; possessions which enable him to do 
this work which everyone is not able to do and yet, which 
is quite as necessary as anything else. He would do well 
to bear in mind that while it was a * 'white-collar job," for 
someone to evolve a plan to accomplish this necessary busi- 
ness, it is he, in his over-alls, who is the means of carrying 
out the plan. He would do well to bear in mind that carry- 
ing off the waste of the city is quite as important as bringing 
in food, or preparing it; that he is protecting mankind from 
accumulation of noxious, gaseous, vile waste products which 
must be disposed of; that people could not live without such 
service and that therefore such work must be done — and lo, 
he is the sturdy fellow who is able to do it. Then let him 
couple with these reflections, the loving thought that thus 
he serves his fellow men, is of use; not for the dollar; not 
that he may have a home, a loving wife and the comforts 
thereof, but primarily that he may do something for the 
good of his fellow man. In this way, he would put into 
his work an integrity that would spell efficiency, pride in 

74 



doing the work well, gratitude to God for the powers that 
enabled such action, intelligence and knack in manipulating 
the tools, and an appreciation of himself and his privilege, 
for this is his way of serving God and his fellow man. 

By processes of thought such as the above, we would soon 
be rid of class-pride and scorn, and instead would usher 
in a kindly humility and noble purpose that would hasten 
the Millenium. Man would then work, not for the wage, 
not for the fee, but to do good and to be of use. 

The ship-builder's motive may also be the good of human- 
ity. He should appreciate the special fitness he possesses, to 
do the work he has undertaken. He should feel that every 
nail driven, every blow that was struck, every muscle that 
was tensed in the discharge of his task, was an expression 
of his integrity; of the appreciation of the privilege of assist- 
ing in the production of that which would carry food and 
clothing, instruments of cultivation and culture, books and 
the products of his fellow-laborers, to distant shores; that 
the finished vessel would carry safely the passengers who 
were migrating from one place to another as a means of 
bettering their economic or physical condition; and his work 
would have been done in such a manner that when the strain 
came as in a storm, it would not fail through carelessness 
of his. 

The cook should reflect that, were it not for his ministra- 
tions, those laborers in the construction camp, would not be 
able to prosecute their arduous tasks, and so his work should 
be done honestly, so as to keep them cheerful and fit. With 
love of humanity such as this, the farmer would work for 
the good of man, feeling a joy in the realization of his fitness 
to meet the problems of his line of work — of supplying hu- 
manity with sustenance. . 

The tired mother, busy with unending household cares — 
her part in the great Scheme of Things — could exalt her 

75 



efforts by realizing that she was playing her part, in pro- 
viding a home and its sanctifying shelter, to her children; 
shaping the unfolding minds; training these gifts of love to 
be noble, self-respecting, useful citizens; making the dearest 
spot on earth the haven and place of inspiration and develop- 
ment that it should be; giving her boys and girls an oppor- 
tunity to build healthy, sturdy bodies, and clean and active 
minds, and splendid characters, within the precincts of the 
sacred boundaries of home. 

By the right thoughts, work can be glorified, and any 
station be exalted till it be as satisfying and pleasure-giving, 
as sitting on the throne of worldly power is supposed to be. 
It is indeed vain to seek prestige and popularity rather than 
opportunity to do the Father's will and serve humanity in 
whatever capacity we feel called upon to do. 

In consideration of the foregoing, then, surely we are 
teady to say that to have work — a habit of indusiriousness — 
is a great benefaction. 

Returning to our deliberation on the value of words we 
might do well to observe that a certain development of the 
selfish propensities are essential to the individual's proper 
valuation of his own life, to which, through benevolence, 
he is led to attach a greater valuation upon the lives of 
others, and thereby becomes eligible for membership in the 
New Civilization, wherein an increased respect for hu- 
man life and happiness in general, is a coronal feature. 

By combining our accumulated propositions we establish 
a means of perceiving that as a matter of proper selfishness, 
or self-love, or selfish-appreciation, it is essential to find one's 
WORK. Then it is necessary for us to work at our work — 
be industrious. By the latter is meant habitual diligence 
in any employment or pursuit, whether physical or mental; 
steady attention to business; activity devoted to some par- 
ticular purpose. It is helpful in developing self-command. 

76 



It tends to make an orderly, systematic life and calls forth 
the virility and constructive powers of body and mind. It 
tends to develop self-control, whereas in idleness we are 
simply drifting. The mind, with nothing definite before it, 
is lazily busy, rushing incontinently to this or that thing, 
according to whim and caprice, till its owner becomes unfit 
for anything but further useless indulgence in that which does 
not usually profit — merely the gratifying of personal or 
sense impulses. 

In fine, then, industriousness is a utilization of the most 
effective preventative of discontent and misery, dissatisfaction 
with the world in general, weariness of life itself and possible 
suicide. To be industrious is to train one's self to be fit for 
the problems and vicissitudes of life; provide an effective 
panacea for disappointment, sorrow, loneliness and ennui; 
is to foster health of body and mind and cultivate good 
habits. Everyone who gives the matter any thought will 
readily see that it is well nigh impossible for anyone to be 
glad to live, without an object of pursuit, a goal of progress, 
to claim his thoughts and energies. A definite object of good 
to be obtained by application and endeavor is essential. 

Oliver Wendell Holmes, Jr., said: "The joy of life is 
for one to put out one's power in some natural and useful 
or harmless way. There is no other. And the real misery 
is not to do this. The hell of the old world's literature is 
to be taxed beyond one's powers." When asked to define 
misery, someone replied: "To want to and can't!" 

Contrariwise then, to be occupied with a means of utiliz- 
ing one's accumulated capacities, should be heavenly, and 
so it proves to be to all who unreservedly throw themselves 
into the experiment. As Theodore Roosevelt puts it: "A 
life of ignoble ease — a life of peace which springs merely 
from lack of desire or of power to strive after great things, 
is as little worthy of a nation as of an individual." 

77 



As Bishop Spalding says: "He is wise who finds a 
teacher in every man — an occasion to improve in every hap- 
pening, for whom nothing is useless or in vain." And he 
who possesses a mind and spirit able to adopt and maintain 
such an attitude will surely accumulate equipment that shall 
enable him to meet the problems of life and make him able 
to do anything that he may find himself obliged to do. 

People who have never learned to enjoy work may be 
people who are not well, so that exertion is painful, bringing 
sensations of physical discomfort or distress; or, they may 
be people who have so long nurtured slothfulness, idleness 
and ease, that they know not the thrill of red blood coursing 
through the veins on their way to oxidization in the lungs; 
they know not the thrill of the strong man who "delighteth 
to run a race" ; the feeling of competence to meet the on- 
slaught of whatever demands the work imposes — the satis- 
faction of knowing he is a man and able to meet the prob- 
lems which are included in the task assigned — that he is 
able to carry out the part of the world's business which 
he has elected to discharge. They lack the wholesome pride 
that rejoices in knowing that this work which one is doing 
is not for the hands of the sluggard, the incompetent, the 
drones in the human hive of activities; nor yet is it for him 
who scorns the call to be of use to, and serve his fellow 
beings. 

The old saying that, "Satan finds mischief for idle hands 
to do," is still true. Idle folk are easy victims for all sorts 
of temptations, pernicious appetites and habits. Work is 
the saviour of morality and the builder of stability of char- 
acter. Idleness is the foe of earnestness, achievement, use- 
fulness, and purity of life. Industry is the friend of pro- 
gress, righteousness and a wholesome joy in living. There- 
fore, get work; for, "It is better than what you work to 
get. 

78 



Idle folk are not only likely to be vicious — they are 
almost sure to be unhappy. Repose is sweet to a body or 
mind wearied in a good cause, having therefore the approval 
of the conscience. But that sweet refreshment, that benedic- 
tion, that fair reward, does not come as they are prone to 
think, as a permanent experience. It comes only after the 
proper and habitual investment of one's energies. Idle folk 
lose this reward and find themselves envious. The mind 
dreams of what might be, compared with what is, and a 
mood of wretchedness follows. Now, if the energies of 
body and mind were concentrated upon bringing about the 
wholesome ideal once pictured and persistently entertained, 
that unhappy person would be really getting somewhere. 
He would find through endeavor, a cure for the malady. 

It is a common but fatal disadvantage to fancy that 
anything can be accomplished without application, concen- 
tration, systematic endeavor. And yet, everyone of us can 
call to mind some person whose brilliant gifts would place 
him in the van-guard of great men, did he but possess this 
appreciation of the value of the Genius of Industry, with 
less confidence in the legitimacy of slipshod practices, and 
sporadic application. He may have astonished all the neigh- 
bors with his precocity and natural genius as a child but 
with maturity failed to attain success. 

On the other hand we can also call to mind some other 
case where a person famed for his dullness of wit and 
mediocrity has reached the heights of capacity, power, 
success and usefulness through this same genius of hard 
work. Natural Genius is a capricious loafer, a seldom-get- 
there, or occasional-do-well. The Genius of Industry is 
an indefatigable hustler — a usually- get- there and generally- 
mn fellow. 

Some persons are afflicted with Moodiness whereby a 
spasmodic effort of real endeavor is brought about The 

79 



activity in itself is good, but too often these occasional 
zealots so exhaust themselves in their unaccustomed exertions 
that they fall under the delusion that work is not good for 
them. They conclude that they are delicate and not cut 
out for such strenuous exercise; that work was never in- 
tended for persons of their calibre, but for those who are 
more gross, coarse-grained and rugged. These folk usually 
worship refinement and aesthetic beauty as delineated by 
uselessness. They seem not to have gotten the thought that 
one who serves is more blessed than one who is served. For 
the one is a burden or charge, unable to do for himself, 
much less for others; while the other is a burden-hearer, 
able to do for himself and others. Although the helpless one 
does furnish an opportunity to the server to serve, still in this 
instance the servant is greater than the lord. 

Among other popular examples of misguided conclusions, 
is to be noticed that which confuses the sense of the words 
service and servitude. Now, by service should be compre- 
hended work done for the benefit of another; the act of 
helping another or promoting his interests in any way; a 
benefit or advantage conferred, or use and advantage in 
general. Whereas, servitude means slavery, enforced service 
as punishment for wrong doing; the state of subjection to 
any work, claim or demand — that is, the fulfilling of menial 
requisites by an inferior person. Whereas, service is a privi- 
lege, the mark of ability, standing, proof of worth and 
character. Contrarily, servitude is degradation — the mark 
of vassalage, pauperism, a state of subjection and consequent 
lack of character. 

With these distinctions clearly in mind, no one can longer 
be kept from taking an active part in the world's business 
through a false pride and feeling that work could be be- 
neath him, or that service could be degradation. 

80 



With some persons, there is another foe to acceptance of 
the privilege of service, which also acts as a dampener of 
enthusiasm with others — the fear of over-work- 

Of course it is possible even for one in good health to 
overwork; but it is not especially likely. Here is another 
instance where prevention is better than cure. So long as 
body or mind are not forced beyond the natural powers of 
endurance; so long as the effort is not pushed beyond the 
warnings of fatigue which show that the cask of power is 
empty and needs to be replenished by repose, then there is 
no danger of over-draught. 

But worrying lest one overdo is more harmful than the 
actual exertion, for fear is a powerful depressant. So long 
as one is conscious, awake, the mind and forces of the 
body will likely be busy with something, and that something 
may just as well, yea, might better be, something useful, 
constructive. So long as the work does not wear, or grind, 
"get on one's nerve" — -so long as the effort is pleasurable, 
and there is no excess of fatigue, one cannot overwork. A 
change of occupation will usually be found as refreshing 
as absolute inactivity. Cicero said: "Even our leisure 
hours may have their occupation." It rests the mind to 
change from one line of thought to another. That is why 
in public schools, one study is not taken by itself a whole 
day and another the next, and so on, but there is a little 
of each study, each day. But better yet, the change should 
be from that which occupies the powers of the mind, to 
something that engages more, the physical powers; or from 
the continuous use of certain muscles, to something which 
employs an entirely different set. 

Certainly it is preferable in any case, to wear out than 
to rust out; hence we may well adopt for a slogan: "Do it 
now — Do it well— Do it cheerfully." Since there is a 
limit to human capacity it is well to learn to do the most 

81 



important thing first. Then we will be in position to make 
the most of our lives. And though the faithful, earnest, 
enthusiastic worker may not succeed in doing all that he 
would, all that may be expected of him by over-anxious 
or too-exacting witnesses, nor all that his apparent re- 
sponsibilities in life may seem to demand, nevertheless, he can 
rest assured he will obtain the reward of the approval of 
the Eternal One* — the Great I AM — the loving All-Father 
— "He hath done what he could.'* 

But "Do It Now" is a splendid practice and prevents 
forgetting. Duty deferred means a corresponding increase 
of responsibility upon the future moments, which will have 
their proper responsibility just as these present moments have. 
It is unfair to borrow from and overload the morrow. 

Noisiness about one's work is likely to be an indication 
of a poor workman and a lazy fellow. It usually means 
carelessness. Or, it may be a testimony to the fact that the 
worker is vain, and anxious to have it known that he is 
doing something. For instance, it is so much easier to 
drop an object than to put it neatly and quietly in its place. 
Those who want their work made easy, are drifting into a 
habit of thought whereby they will want less and less to do, 
until they say as did the Jersey tramp: "I don't mind stand- 
ing up to eat ma'am, if I can only lay down to work." 

A willing or lazy worker is shown up by his tools. 
Those which are handled lovingly, respectfully, not miss- 
used, abused or subjected unnecessarily to excessive strains, 
usually have a little atmosphere of competence and good- 
grooming about them. True, tools must wear out some time, 
but it is surprising how much longer they last when they are 
intelligently and lovingly used. Tools that are scattered 
hither and yon, tell a story of lack of order which is a 
picture of the lazy and duty-dodging user. 

82 



Then there are those who are willing to serve mankind 
or their Government, if there is enough in it. Admittedly 
compensation should be in ratio to the danger or depletion 
attending the performance of a task. But principle should 
count more than dollars in a time of stress and he who 
hangs back waiting a big fee when humanity needs service 
is a coward and a profligate, traitor to all that is noble and 
fine. The man whose motives are so saturated with self 
that honor, plaudits of the crowd, or the assurance that the 
act will make him a big toad in a little puddle, is a poor 
kind of being. 

There are those who dwell so much in high, flighty realms 
of thought that they have difficulty in coming down to prac- 
tical consideration of life. When asked to cerebrate, their 
practical processes are so rusty that they are much like 
those of the philosopher Pierson tells about. This intellec- 
tual giant was minded to enter a barn, with intent to spend 
the night there. Hearing the barn door he noticed a calf's 
tail sticking through a large knot-hole. The door was se- 
curely fastened. The farmer's son, a genial lad, accosted 
the philosopher who appeared lost in thought, asking him 
what he was thinking about? "I was wondering," replied 
the thoughtful man, "how that calf managed to squeeze 
through that knot-hole." 

Let us not get into a rut in our thinking. Let our mental 
habits include many phases of activity. Let us not scorn to 
be of use, but rather let us realize that there is no such thing 
as entrance into the Joyous Life without the pass-port of a 
full time-sheet from the factory of Utility. 

Success is not the accumulation of wealth, nor winning 
fame, nor the gaining of the plaudits of the crowd. Success 
is the knowledge that one has made the most of the oppor- 
tunities and natural gifts which have been permitted him. 
It is the realization of the growth, development, unfoldment 

83 



and progress of the individual, within his own rnind. It is 
the sure fruit of intelligent, faithful, concentrated, conse- 
crated endeavor. 

Success can be experienced as life's portion by everyone 
who desires it. It is not something which can be obtained 
only by the favored few. Details of birth and environment 
are of no consequence. The sterling qualities of character, 
the will to be and to do, the courage of faith and the 
inspired vision of one's self at the pinnacle of Success — the 
stamina to struggle energetically and persistently to that 
end — THESE are the things that count. The complaints 
of lack of advantages as to birth or wealth or natural gifts, 
are merely the whining of the indolent, 

The men of great genius — the great, many-sided, multi- 
powered men — have been men of indefatigable industrious-' 
ness. Sincere work wins. When it does not, nothing else 
in the world could. A Great Mind is built by the simplest 
processes; "Line upon line — precept upon precept." One 
fact, plus one deduction, plus one comparison, at a time, 
until a large and comprehensive habit of intense thinking 
and a capacity for unremitting application is developed. 
That is the way to build. The time is never lost that is 
devoted to work; for there is a growth and benefit which 
surely results from investment of time and energy in it. 
The joy of achievement is for him who, "scorns delights 
and lives laborious days." 

Effort may not always result in success as reckoned on 
a basis of fame or riches. Not all runners obtain the 
prize, if prizes be scarce. But all have the joy of running 
and the physical and moral benefit of the training and pre- 
paration that made them report as fit to engage in the run- 
ning. 

84 



"The Reward is in the doing — 
The Rapture of pursuing is the prize 
The vanquished gain." 

Some of us have lived to see changes come about in 
many phases of our lives including the eclipse of friendship. 
Certain of our beloved friends have seemed to lose interest 
and drift to other magnets. But the love we have had for 
them has made us richer. Life has been sweet because of 
the interest and comradeship that existed for the time-being. 
In a similar manner, the love we put into our work, glorying 
in the common task, no matter how inconsequential and 
unattractive that work may have seemed; loving it for the 
occupation it has given us, the purpose it has added to the 
day's existence, the opportunity for usefulness that it has 
afforded, the assurance that we are doing something which 
is making our life here, at this time, useful, and a blessing 
to someone. This is what pays the big dividends — this is 
what paves the way for the joyous life! 

Moreover, the love we have for our work, our studies, 
our progress and unfoldment, never comes back to us in 
bitterness. A busy, useful life is a full, rich life. The love 
we have for our work is one that never entails a reproach, 
and cannot produce disappointment. To be occupied is to 
be happy. To be of service is to possess that which cannot 
be taken away from us — cannot be consumed by fire, nor 
filched from us by stealth. It is the most effective way of 
developing character and thereby, of laying up treasure 
"where neither moth nor rust corrupt nor thieves break in 
and steal." It is a talisman that brings about the Joyous 
Life. 



85 



FINIS OPUS CORONAT 



If you, kind reader, who have honored me with your 
attention through these humble pages, will share with us 
who have tried the recipes herein given, you will realize 
that however poor the presentation, nevertheless between 
the covers of this unpretentious little volume, are truths of 
priceless value, germs of thought and recommendations of 
practice which are worthy of being followed. Herein are 
told some demonstrable propositions, which if sincerely util- 
ized will bring about in your experience, the boon of 



THE JOYOUS LIFE 



86 



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